Flower Adornment Sutra

Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định

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Chapter 8 – Four Noble Truths

What are the Four Noble Truths? They are suffering, its origin, cessation, and the path. If one practices in accordance with the Four Noble Truths, one will attain fruition and enter the stream of sages. “Truth” means investigating reality. This is the eighth chapter of the Flower Garland Sutra, so it is called “Chapter Eight: The Four Noble Truths.” After Śākyamuni Buddha sat upon the vajra throne beneath the Bodhi tree and attained Buddhahood, the great Bodhisattvas who had manifested Dharma bodies requested that he expound the Great and Vast Buddha Flower Garland Sutra. After expounding this sutra over the course of twenty-one days, the Buddha went to Deer Park and turned the Wheel of the Dharma three times for the five brothers led by Kauṇḍinya: by instruction, exhortation, and confirmation. Those of superior faculties awakened as soon as they received the instruction. Those of middling faculties attained the Way upon receiving the exhortation. Those of lesser faculties only awakened upon receiving the confirmation. Venerable Kauṇḍinya was the first to awaken; afterward, the other four also awakened.

The Buddha said to the five bhikshus:

“This is suffering, characterized by oppression.
This is the origin of suffering, characterized by bringing it about.
This is cessation, which can be realized.
This is the path, which can be cultivated.” This is the demonstrative turning of the Wheel of Dharma.

Again, he said:

“This is suffering; you should know it.
This is its origin; you should abandon it.
This is cessation; you should realize it.
This is the path; you should cultivate it.” This is the exhortation to turn the Wheel of Dharma.

Again, he says:
“This is suffering; I have understood it.
This is its origin; I have abandoned it.
This is cessation; I have realized it.”
This is the path; I have cultivated it.

“This is evidence that the Dharma wheel has been set in motion.” Therefore: “Know suffering, eliminate its origin, aspire to cessation, and cultivate the path.” This means: One must understand suffering, put an end to its origin, aspire to the state of stillness, and cultivate the path of the sages. This is the general meaning of the Four Noble Truths.

This Flower Adornment Sutra is spoken for the great Dharma-body Bodhisattvas to hear. The Bodhisattvas delight in hearing a detailed explanation of the Dharma of the Four Noble Truths, so Shakyamuni Buddha, with deep and earnest compassion, carefully explained the principles of the Four Noble Truths and their names. In each world, each Noble Truth is represented by ten names. Why ten? Because “ten” symbolizes layer upon layer without end, endlessly interwoven. Such is the meaning of the Flower Adornment Sutra. This Dharma extends throughout empty space and pervades the Dharma Realm. If we wish to illuminate the true nature of all phenomena and behold the realm of the Flower Adornment, we must practice earnestly and study the Buddha’s teachings in depth.

While the Buddha was still alive, one day he went into a forest beside the Ganges River, picked up a handful of leaves, and asked his disciples:

— “Children, look! Which are more: the leaves in my hand or the leaves on the trees in the forest?”

All the disciples answered with one voice: – “Of course, there are many leaves on the trees in the forest.”

The Buddha said, “The teachings I have spoken are like the handful of leaves in my hand; the teachings I have not spoken are as numerous as the leaves in the forest.”

At that time, the Venerable Mahākāśyapa asked: “World-Honored One, are all the teachings you have not spoken encompassed by the Four Noble Truths? If so, then the World-Honored One has already spoken them all. If they are not encompassed by the Four Noble Truths, could there be a Fifth Noble Truth?”

The Buddha said, “Although the Dharma of the Four Noble Truths encompasses all dharmas, there are many principles within the Four Noble Truths that I have not spoken of; I have spoken of only a little.”

Therefore, although the Buddha taught the Four Noble Truths, he said very little and did not explain them all. Now, the Four Noble Truths are explained as follows:

The Noble Truth of Suffering: We in the Saha World experience many kinds of suffering. The people in this Saha World, at the arising of a single thought of ignorance, become deluded. As a result, life after life and age after age, they cycle through the Three Realms and transmigrate through the Six Paths, going back and forth, sometimes sinking and sometimes rising, being born and then dying, dying and then being born, in an endless cycle. Thus it is said that sentient beings in the Saha World must endure various kinds of suffering.

Suffering is limitless. The Treatise on the Stages of Yoga Practice says that there are one hundred and ten kinds of suffering, which will be analyzed below: There is one kind of suffering: the suffering of being carried along through transmigration by differing karma. All sentient beings, according to the force of their karma, transmigrate without being able to control themselves, drifting in the sea of karma. When wholesome karma predominates, they are born in the three good paths; when unwholesome karma predominates, they are born in the three evil paths. Whether in the three good paths or the three evil paths, all are suffering.

How can one put an end to suffering? One must practice the Way; only then can one transcend birth and death, leave the Three Realms, and attain true peace and happiness.

– There are also two kinds of suffering: one is the suffering of desire, and the other is the suffering of delusion.

“ The suffering of desire”: These are the fundamental forms of suffering. For example, craving wealth gives rise to the desire for wealth; craving sensual pleasure, the desire for sensual pleasure; craving fame, the desire for fame; craving food, the desire for food; and craving sleep, the desire for sleep. These are the five desires. Hence the saying: Wealth, sensuality, fame, food, and sleep—
The five roots of hell.

Those desires dominate you, making you confused and disoriented, never clearheaded. Where there is desire, there is attachment—for example, attachment to material things and attachment between men and women. These desires throw the whole world into great disorder. If you do not cut off desire, you will want to drink wine, eat meat, own a car, have a spacious house—you will want every kind of material enjoyment. All day long, you will indulge in delusions and daydreams; your mind will constantly dwell on how to get promoted and make a fortune, and how to have a beautiful wife and pretty concubines. These are all desire wreaking havoc, thoughts that never cease. When someone you love or material things you cherish are lost, the resulting suffering is indescribable. That is why Buddhism advocates “cutting off desire and eliminating attachment”: one alms bowl, three robes, one meal a day, and no possessions or wealth. A life of such tranquility and few desires is truly noble! Truly free and at ease! Therefore, only people with wisdom and good roots can renounce the world and cultivate the Way.

“**The suffering of ignorance**”: That is, suffering because of ignorance. Ignorant people do not understand right and wrong, and do not care about good or evil. They strive to do whatever benefits themselves, continually engaging in deluded actions, and will surely reap the consequences in the future. Ignorant people cling to the belief that everything belongs to them; when they cannot distinguish right from wrong in a given situation, they blame Heaven and others.

There are also the three kinds of suffering: the suffering of suffering, the suffering of change, and the suffering of conditioned existence; and the eight kinds of suffering: the suffering of birth, aging, sickness, and death; the suffering of separation from loved ones; the suffering of meeting with those one hates; the suffering of not obtaining what one desires; and the suffering of the blazing activity of the five aggregates. Besides these, there are immeasurable kinds of suffering.

The Noble Truth of Accumulation: “Accumulation” means gathering together—that is, gathering afflictions together, causing you to give rise to delusion, create karma, and undergo retribution. Although afflictions arise through accumulation, they are chiefly drawn in by one’s own nature. For example, when the body is not in good health, illness arises. Germs arise in places that are unclean. Hence the saying, “Rotten meat breeds worms.” If the rubbish in your mind is swept away cleanly, you will not give rise to false thoughts or afflictions. When the mind is bright as a mirror, wisdom will manifest, and you will not engage in deluded, inverted conduct.

The Noble Truth of Cessation: “Cessation” means stillness and extinction. When you reach this state:

“The path of speech is cut off;
the place where the mind operates is extinguished.” Therefore:

The mouth wants to speak, but no words remain;
The heart longs for a connection, but the mind has already gone blank.

It’s all gone now.

The Noble Truth of the Path: The path is the way traveled by the sages. What path should we cultivate? We should cultivate the Noble Eightfold Path, the Six Perfections and myriad practices, and the eighty-four thousand Dharma gates. Whichever path we cultivate, in the end they all lead to the great Bodhi path, reaching the great, level path on the other shore. Hence: “The path, the path leads to the Buddha-land.” Now let us discuss the sutra text.

At that time, Bodhisattva Mahāsattva Mañjuśrī said to the bodhisattvas:

At that time, the great Bodhisattva Manjushri said to the Bodhisattvas:

Commentary: Bodhisattva Manjushri is a great Bodhisattva among great Bodhisattvas, because his wisdom and virtue surpass those of all other Bodhisattvas. Therefore, he serves as their senior and leader. Bodhisattva Manjushri is the mother of the Buddhas of the three periods of time and the teacher of the Buddha. The Sutra of the Womb says: “In the past, he was the Buddha’s teacher; now he is the Buddha’s disciple.” Bodhisattva Manjushri serves as their senior with the approval of the Buddhas and the support of the Bodhisattvas. He has no arrogant or conceited thought of wanting to show, “I am your senior and your leader; I order you to obey my commands.” He has no such thoughts. On the contrary, with a compassionate heart, he guides all the Bodhisattvas in how to study the Dharma and how to practice the Path. That is why everyone supports him as their leader.

Unlike today’s heads of state, who all speak of competing for power and profit and seizing control of the nation, they do not hesitate to overthrow one another, setting themselves against each other like fire and water. They even cause deaths in political upheavals in order to seize power. All of this is using force to make people submit, not virtue. To use force to subdue people is usurpation—that is, the way of hegemony. To use virtue to win people over is to yield—that is, the royal way, the way of kings. Therefore: “If you yield, don’t contend; if you contend, don’t yield.” When you use force to prevail over others, they may submit outwardly, but not in their hearts. When you win people over through virtue, they submit both in heart and in word. Why is the world corrupt today? Because everyone contends and no one yields. Everyone thinks, “You compete, I grab,” and no one is willing to give way. You want to be number one, while I want to be the leader. We vie for power together, and this leads to great disorder in the world. The more chaotic things become, the more people want to seize power; the more they seize, the more chaotic things become. This is the upside-down state of sentient beings.

We who cultivate the Way must have the mindset of yielding rather than competing. We should not be like worldly people, competing for fame and fortune, status, power, and wealth. Compete! Compete! Compete! From morning till night, they live amid contention. Those who cultivate the Way must uphold the precepts, be diligent, and practice meditation. Whoever is foremost in upholding the precepts, foremost in diligence, and foremost in meditation is qualified to be the foremost disciple, to be a leader.

“At that time” means when? It means after the Chapter on the Names of the Tathagata had been spoken. The great Bodhisattva Manjushri then addressed all the great Bodhisattvas and stated the names of the Four Noble Truths.

O children of the Buddha! In this Saha world, the Noble Truth of Suffering is called Sin, Oppression, Transformation, Clinging, Aggregate, Thorn, Dependence on the Faculties, Deception, Place of Sores, or the Actions of Fools.

Commentary: Bodhisattva Manjushri called out, “Disciples of the Buddha! Since you all often study the Dharma with the Buddha, you should understand the principles of the Four Noble Truths. You should also know how many names the Four Noble Truths have. I will now tell you. In the Saha World, the Noble Truth of Suffering has many different names. I will briefly list ten of them now:”

1). Or it is called an offense: If there is an offense, there is suffering; if there is no offense, there is no suffering. That suffering is like the suffering of undergoing punishment.

2). Or it is called oppression: It oppresses the body and the mind, causing them to be afflicted and unable to attain liberation. Therefore: “This is suffering; its nature is oppression.” 3). Or it is called change: that is, transforming from good into bad; that is suffering.

4). Or it is called grasping at conditions—that is, seeking suffering. The guiding principle of our Kim Sơn Monastery is, “Freeze to death rather than grasp at conditions.” Although freezing to death is suffering, it is still better than the suffering of creating karmic offenses.

5). Or it is called tụ: that is, gathering the unfortunate together.

6). Or it is called the fruit: suffering as if the body were stabbed with a knife.

7). Or it is called “dependent on the roots”: Suffering arises in dependence on the roots of wrongdoing.

8). Or it is called falsehood: Because of suffering, one creates false karma; because of falsehood, one suffers the retribution of suffering.

9). Or it is called the realm of tumors and sores: For example, when the body is afflicted with cancer and develops sores and ulcers that bleed and discharge pus, that is suffering.

10). Or it is called the conduct of foolish ordinary people: Whatever foolish ordinary people do is sinful karma, and where there is sin, there is suffering. This is another name for the ten kinds of suffering; although the names differ, the meaning is the same.

O disciples of the Buddha! In this Sahā world, the noble truth of the origin of suffering is called bondage, destruction, attachment to objects, deluded perceptions and thoughts, entry, certainty, a net, frivolous discourse, following action, or the root of inversion.

Commentary: Bodhisattva Mañjuśrī feared that perhaps there might be some Bodhisattvas… Sitting in meditation, not paying attention to the lecture, or thinking that these Four Noble Truths are too simple and that you already know them well. So once again I call out to you, disciples of the Buddha! Do you know? In the Saha world, the Noble Truth of the Origin of Suffering also has all kinds of different names; in brief, there are ten names.

Or it is called bondage: Whoever is bound by emotion or fettered by love is subject to accumulation.
Or it is called destruction: When peace and happiness are completely extinguished, and pleasure is entirely destroyed, the result is naturally suffering.
Or it is called attachment to what is loved: One does not let go of love, but clings to it and considers it good.
Or it is called deluded perception and thought: That is, mistaken awareness and erroneous enlightenment.
Or it is called entry into: This is where one heads toward afflictions, like being trapped in mud and unable to pull both feet free.
Or it is called certainty: Afflictions are certainly present, yet one remains unaware and unenlightened.
Or it is called a net: Being surrounded by a net and unable to be free. It is like a fish living freely in a pond, lake, river, or sea, but unfortunately getting caught in a net—putting its life in great danger.
Or it is called frivolous discourse: Words that are not true, but are spoken in jest.
Or it is called following in one’s actions: That is, acting in accordance with afflictions.
Or it is called the root of inversion: Accumulation is the root of inversion.

O children of the Buddha! In this Saha world, the Noble Truth of the Cessation of Suffering is called No Contentiousness, Dustlessness, Quiescence, Signlessness, No Disappearance, No Self-Nature, Unobstructedness, Cessation, True Reality, and Abiding in Its Own Nature.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! You should know that the Noble Truth of the Cessation of Suffering has various names in this Saha World. To give a general account, ten names are listed.”

1). Alternatively, it is called “without inherent nature”: that is, there is no dispute.

2). Or it is called Ly Trần: far removed from all worldly afflictions.

3). Alternatively, it is called quiescence: freedom from afflictions is quiescence, and the ending of suffering and distress is stillness.

4). Or it is called the markless: It has no marks whatsoever; hence: “Sweep away all dharmas and be free of all marks.” 5). Or it is called “not one”: There is no falling into lower realms.

6). Or it is called “without intrinsic nature,” that is, it has no intrinsic nature.

7). Or it is called Unobstructed: There are no obstacles whatsoever—no affliction-obstruction, no knowledge-obstruction.

8). Or it is called cessation: the complete eradication of all afflictions.

9). Or it is called the true substance: that is, the true original substance.

10). Or it is called the abode of self-nature: abiding in self-nature, because it was originally extinguished.

O Buddha-sons! In this Saha world, the Noble Truth of the Path to the Cessation of Suffering is called the One Vehicle, the Way to Quiescence, the Guide, Ultimate Non-Differentiation, Equality, Laying Down the Burden, That Which Has No Destination, Following the Sages’ Intent, the Practice of the Seers, or the Ten Treasuries.

Commentary: Bodhisattva Manjushri called out once more, “Disciples of the Buddha! You should know that the Noble Truth of the Path to the Cessation of Suffering has various names in this Saha world. Briefly stated, there are ten names.”

Or it is called the One Vehicle, meaning a single Dharma vehicle. The Lotus Sutra says:
- “There is only one Buddha Vehicle;
  There is no other vehicle.”
There is only the Buddha Way; there is no other path of spiritual cultivation.
Or it is called “Tending Toward Stillness”: tending toward the realm of tranquil stillness.
Or it is called “Guiding the Way”: leading and guiding sentient beings toward non-discrimination. Once they reach the ultimate destination, there is no more discrimination.
Or it is called “Ultimate Non-Discrimination”: ultimately, no distinction remains.
Or it is called “Equality”: there is no distinction between high and low, shallow and deep.
Or it is called “Laying Down the Burden”: relinquishing all things.
Or it is called “The Destination”: one must travel the great, bright, righteous path.
Or it is called “Following the Will of the Sages”: one must follow the path taken by the sages.
Or it is called “The Practice of the Immortal Sage”: the path practiced by the Immortal Sage (the Buddha) is the Way of Bodhi.
Or it is called “The Ten Kinds”: the ten treasuries of faith, precepts, modesty, shame, learning, giving, wisdom, mindfulness, retention, and eloquence.

O sons of the Buddha! In this Saha World, the Four Noble Truths are taught under four hundred kotis and ten thousand names such as these; according to the minds of sentient beings, all are used to tame them.

Commentary: The Bodhisattva Manjushri again called out, “Disciples of the Buddha! In this Saha World, the Four Noble Truths have ten names, as explained earlier. Forty become four hundred, then four thousand, forty thousand, and four hundred million. Thus there are four hundred kotis and ten thousand names. These names all accord with the minds and intentions of sentient beings. When sentient beings hear them, they are all subdued—that is, their bodies and minds are subdued—and they bring forth the great Bodhi mind and attain the unsurpassed Way.”

O sons of the Buddha! The Noble Truth of Suffering spoken of in this Sahā World is called, in the Secret Instruction World, “Root of Acquisitiveness,” “No Escape,” “Root of Bondage,” “Doing What Ought Not to Be Done,” “Universal Strife,” “Utterly Powerless to Analyze,” “Basis of Action,” “Extreme Suffering,” “Agitation,” and “Formed Object.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha!” In the Saha World, the Noble Truth of Suffering has various names. In the Mì Xùn World, too, it has various names. To give a brief account, there are ten names:

Or it is called craving for the root: Basically, this means craving for the root of suffering. Using every kind of method, one pursues external conditions and searches for ignorance. Ignorance means not understanding clearly, so one recklessly pursues the root of suffering.
Or it is called being unable to escape: Not wanting to leave the Three Realms, but wanting to suffer inside the burning house—that is, this Saha World.
Or it is called the root of bondage: Being bound by suffering and unable to attain liberation.
Or it is called doing what should not be done: Doing what one should not do—that is, creating karmic offenses. With karmic offenses comes suffering.
Or it is called pervasive conflict: People struggle with one another, families struggle with one another, and nations struggle with one another. That is suffering. The present is the Dharma-ending age, an age in which conflict is firmly entrenched. Sentient beings are stubborn, difficult to tame and subdue, and struggle from morning till night. What is the reason for this? Asuras have been born among humans, urging people everywhere to become violent, stirring up trouble, and encouraging conflict. Anyone who enjoys conflict is a manifestation of an Asura. Only when there is no longer any war in the world will people be at peace with one another.
Or it is called being powerless to discern: That is, lacking the strength to distinguish good from evil.
Or it is called a basis for action: When doing evil deeds, one takes suffering as one’s basis.
Or it is called extreme suffering: Suffering at its utmost.
Or it is called agitation: Anger becomes extremely volatile, and one flares up for no reason.
Or it is called an object’s form: At times, the mind feels that something is obstructing it. That is the afflictions at work.

O children of the Buddha! What is called the Noble Truth of the Origin of Suffering is called, in the World of Secret Instruction, “Following Birth and Death,” “Attachment,” “Burning,” “Transmigration,” “Destroying the Roots,” “Continuing All Existences,” “Evil Conduct,” “Craving and Attachment,” “Source of Illness,” or “Divisions and Numbers.”

Commentary: Bodhisattva Manjushri called out once again, “Disciples of the Buddha! In the World of Secret Instruction, the Noble Truth of Suffering also has various different names. Briefly stated, there are ten.”

1). Or it is called “going along with birth and death”: conforming to the ceaseless flow of birth and death.

2). Or it is called defiled attachment: that is, attachment tainted by defilement.

3). Or it is called burning: like using fire to burn.

4). Or it is called transmigration: that is, the endless cycle of birth and death.

5). Or it is called “the corruption of roots”: that is, corrupting all fundamental wholesome practices.

6). Or it is called the succession of realms: the twenty-five realms of the three realms. Hence the verse:

“Four continents, four evil destinies,
Brahmā King, six Desire Heavens,
Non-percipient beings, five Anāgāmins,
The Four Formless Realms and the Four Jhānas.”

This verse depicts the twenty-five realms of the three realms.

7). Or it is called evil conduct: doing nothing but evil deeds.

8) Or it is called craving and attachment: craving for the five sensual pleasures and clinging to them.

9). Or it is called the source of illness: Illness arises from afflictions; if afflictions no longer remain, the root of illness no longer remains.

10). Or it is called one’s lot: Everyone has a share of afflictions, and the number of those afflictions is unclear.

O children of the Buddha! What is called the Noble Truth of the Cessation of Suffering is, in the Mijun World, called by various names: the First Principle, Liberation, Worthy of Praise, Security, Good Place of Entry, Subduing, One Part, Faultlessness, Freedom from Craving, and Certainty.

Commentary: Bodhisattva Manjushri again called out, “O disciples of the Buddha! In the Secret Instruction World, the Noble Truth of the Cessation of Suffering is also known by all kinds of different names. In brief, there are ten names.”

1). Or it is called the ultimate meaning: that is, the Dharma of quiescent extinction. Hence the saying: “All dharmas, from the beginning, have always had the mark of quiescent extinction.”

2). Or it is called “going beyond”: going beyond the three realms and reaching the realm of Eternal Quiescent Light.

3). Or it is called praiseworthy: that cessation of the Dharma can be praised.

4). Or it is called peaceful stability: a stable peace, with no struggle.

5). Or it is called skillfully turning inward: turning inward, into the inner mind.

6). Or it is called taming: taming obstinate sentient beings and making them gentle, turning them away from evil and toward good, having them repent the evil karma they have created, and becoming virtuous sentient beings.

7). Or it is called a portion: everyone has a portion of this cessation.

8). Alternatively, it is called “innocence”: when all offenses have been completely eradicated, no afflictions remain.

9). Or it is called freedom from greed: freedom from all greed.

10). Or it is called determination: the determination to leave suffering and attain joy—to leave the suffering of the Three Realms and attain the joy of Nirvana.

O Buddha’s children! The Noble Truth of the Path to the Cessation of Suffering is called, in that world of Secret Instruction, the Mighty General, the Superior Practice, the Transcendent, the Skillful Means, the Equal Eye, the Free-from-Extremes, the Clear Understanding, the Taking Up, the Supreme Eye, or the Surveying of Directions.

Commentary: Bodhisattva Manjushri again called out, “O disciples of the Buddha!” In the world of Secret Instruction, the Noble Truth of the Path to the Cessation of Suffering has various names. In brief, there are ten names.

1). Or called a mighty general: a courageous general who wins every battle.

2). Or it is called the superior practice: that is, the path practiced by noble beings.

3). Or it is called “going beyond”: going beyond the sea of suffering, hence: “The sea of suffering is vast; turn back, and you are on the shore.” 4) Or it is called “Having a Means”: There is a Dharma method for spiritual practice.

5). Or it is called the Equal Eye: regarding all sentient beings equally.

6). Or it is called freedom from extremes: being apart from existence and nonexistence, the two extremes; that is, the Middle Way.

7). Or it is called realization: Practicing this path will lead to thorough understanding and enlightenment.

8). Or it is called “gathering in”: gathering sentient beings into the Land of Eternal Quiescent Light.

9). Or it is called the Supreme Eye: It is the most excellent Dharma-eye.

10). Alternatively, it is called contemplation of the directions: observing all four directions; the four directions are the Four Noble Truths. Or, contemplating the Four Truths is the Truth of the Path.

O children of the Buddha! In the Secret Instruction World, the Four Noble Truths are taught under four hundred koṭis and ten thousand names such as these, all adapted to the minds of sentient beings and bringing them under control.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha, do you know how many names there are for the Four Noble Truths? In the world of Secret Instruction, the Four Noble Truths are described using names like those mentioned above, with a total of forty billion and ten thousand names. Although the names differ, their meanings are all the same. They accord with sentient beings’ thoughts and enable them to be subdued.”

O sons of the Buddha! The Noble Truth of Suffering in this Saha World is called, in that Most Victorious World, “terror,” “division,” “repulsiveness,” “requiring attendance,” “transformation,” “bringing forth enmity,” “that which can seize and plunder,” “difficult to deal with,” “false discrimination,” or “possessing power.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the Saha World, the Noble Truth of Suffering has many different names. In the world of Supreme Victory, too, it has various names. In brief, there are ten names.”

1). Or it is called terror: a fearful mind means there is suffering.

2). Or it is called “segmented suffering”: Because everyone has a share of the body, and each person has a share of pleasure, there is suffering in these divisions.

3). Or it is called detestable: This suffering is the most tedious and detestable, and makes people hate it the most.

4). Or it may be called having to endure: One must remain calm and composed in order to bear this suffering; hence:

“Endure suffering and it will come to an end;
Enjoy blessings and they will run out.”

5). Or it is called change: that is, what is good turns bad; that too is suffering.

6). Or it is called the practice of drawing enmity upon oneself: All enmity is brought upon oneself, and one must endure that suffering.

7). Or it is called “often taking by deceit”: This suffering often deceitfully takes away the happiness of sentient beings.

8). Or call it difficult to be colleagues: It isn’t easy being colleagues in one place.

9). Or it is called delusive discrimination: false discrimination, not true discrimination.

10). Or it is called “powerful”: This suffering has great power; it can command and control everything.

O disciples of the Buddha! The noble truth of the origin of suffering is called, in the world of Supreme Victory, by such names as: Deterioration, Root of Delusion, Great Enemy, Sharp Blade, Taste of Extinction, Adversary, What Is Not One’s Own, Guide to the Evil Paths, Increasing Darkness, and Destruction of Good.

Commentary: Manjushri Bodhisattva again called out, “Disciples of the Buddha! As for the Noble Truth of the Origin of Suffering, in the Most Excellent World there are various different names. In brief, there are ten names.”

Or it is called corruption: Because there are afflictions, there is corruption.
Or it is called the root of delusion: That is, the fundamental root of ignorance. Each of us inherently possesses the Buddha’s wisdom and virtue, but because we use them excessively, they turn into ignorance. It is like the oil in a lamp: if it is burned every day, the oil gradually diminishes, and its radiance (light) slowly grows dimmer, until finally everything becomes dark. Darkness is ignorance. When there is ignorance, false thoughts arise day after day, and false thoughts are the root of delusion.
Or it is called great resentment: Resenting this person and that person, one gradually develops great resentment.
Or it is called sharpness: This Noble Truth of the Origin of Suffering is the sharpest knife, greatly harmful to people. Therefore, a sutra says: “Desire is greatly harmful to people, like honey on the edge of a sharp knife; it is extremely dangerous and can cut the tongue.”
Or it is called loss of taste: When afflicted, even food has no taste.
Or it is called hostility: One harbors hatred and wants revenge.
Or it is called something that is not one’s own: These afflictions are not one’s own in the first place; they come from outside.
Or it is called a guide to the evil paths: This is an evil spiritual friend who leads you into dangerous places.
Or it is called an increase in darkness: It increases darkness, leaving no radiance—in other words, no wisdom.
Or it is called the destruction of wholesome benefits: Whatever is beneficial to you, it destroys. Therefore, this aggregate is not something good.

O disciples of the Buddha! The Noble Truth of the Cessation of Suffering is called, in that Most Victorious World, Great Meaning, Beneficial, Meaning within Meaning, Immeasurable, That Which Should Be Seen, Free from Discrimination, Supreme Taming, Ever Equal, Fit to Dwell Together, or Unconditioned.

Commentary: Bodhisattva Manjushri again addressed the Buddha’s disciples: “As for the Noble Truth of the Cessation of Suffering in the world of Supreme Excellence, it too has various different names. In brief, there are ten names.”

1). Or it is called the Great Meaning: the meaning and principles are very great.

2). Or it is called “beneficial”: It can benefit sentient beings without harming them.

3). Or it is called “the meaning within the meaning”: Within the meaning of the principle is the meaning of the principle, a very superior and very subtle Dharma.

4). Or it is called “Immeasurable”: complete with immeasurable meanings.

5). Or it is called the place that should be seen: the place where the truth of cessation is seen.

6). Alternatively, it is called “freedom from discrimination”: By becoming free of discrimination, one can attain the Buddha-nature of the Buddhas.

7). Or it is called Supreme Subduing: There is a method of subduing sentient beings that is supreme and unparalleled.

8). Or it is called Constant Equality: Always equal; all sentient beings are equal, without distinction.

9). Alternatively, it is called “being able to dwell together”: They can dwell together without any obstruction.

10). Or it is called non-action: that is, doing nothing, cutting off all evil and giving rise to all wholesome dharmas. Hence the saying: “Do no evil; do all good.” It may also be said: non-action, yet nothing is left undone. No good deed is left undone, and no evil deed is done.

O children of the Buddha! The Noble Truth of the Path to the Cessation of Suffering is called, in that world of Supreme Victory, “That Which Burns,” “The Highest,” “Certain,” “Unbreakable,” “Profound Skillful Means,” “Emergence,” “Not Inferior,” “Penetrating,” “Nature of Liberation,” or “That Which Can Deliver Beings.”

Commentary: Bodhisattva Manjushri again called out, “O disciples of the Buddha! As for the Noble Truth of the Path to the Cessation of Suffering, in the world of Supreme Victory there are also various different names. To state them briefly, there are ten names.”

Or it is called Able to Burn: It can completely burn away ignorance and afflictions.
Or it is called the Supreme Grade: This is the supreme, highest-grade Path, so one should diligently and vigorously cultivate it.
Or it is called Definitive: This Path is to be cultivated with certainty, without giving rise to doubt.
Or it is called Indestructible: This Path is even more firm than vajra; no one can destroy it.
Or it is called Profound Skillful Means: This is the ultimate great skillful means.
Or it is called Emancipation: One must leave the Three Realms.
Or it is called Not Inferior: Those who cultivate the Path must have lofty virtue and noble thoughts. Do not engage in base conduct or entertain base thoughts.
Or it is called All-Pervading: This Path extends in all directions without obstruction and can reach other worlds.
Or it is called the Nature of Liberation: If one successfully cultivates this Path, one will attain liberation by nature—that is, one will have no obstructions whatsoever.
Or it is called Able to Ferry Across: It means reaching the other shore—leaving behind birth and death on this shore, crossing the stream of afflictions, and reaching the other shore of Nirvana.

O disciples of the Buddha! In the world called Supreme Victory, the Four Noble Truths are taught under four hundred koṭis and ten thousand such names; according to the minds of sentient beings, they are all brought under discipline.

Commentary: After Bodhisattva Manjushri had finished explaining the names of the Four Noble Truths—suffering, its origin, its cessation, and the path—he called out once more, “Disciples of the Buddha, do you know how many names there are for the Four Noble Truths? In the World of Most Excellent, there are altogether four hundred trillion names for the Four Noble Truths. In accordance with the minds of sentient beings, these names enable all sentient beings to benefit from being guided and tamed, to leave suffering and attain happiness, and to bring birth and death to an end.”

O disciples of the Buddha! What is called the Noble Truth of Suffering in this Saha World is called, in that Stainless World, “Remorse,” “Expectation,” “Turning and Turning,” “Abiding City,” “One Taste,” “Non-Dharma,” “Dwelling,” “Place of Deluded Attachment,” “False View,” or “Numberless.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! You should clearly understand the principles of the Four Noble Truths, and you should also know their names. In the Saha World, the Four Noble Truths have many different names. The Immaculate World also has various different names. In brief, there are ten.”

1). Or the name is regret.

2). Or it is called volitional sustenance: It supports it so that it may undergo suffering.

3). Or it is called continuous transmigration: endlessly transmigrating through the six realms of samsara.

4). Or it is called the Abiding City: the city of suffering where sentient beings dwell.

5). Or it is called the one taste: there is only one taste, suffering.

6). Or it is called unlawful: If the work is not lawful, one will suffer hardship.

7) Or called an abode: The burning house is a place where suffering is endured.

8). Or it is called the place of delusive attachment: Those who engage in deluded thinking and grasping must also endure suffering.

9). Or it is called false views: Everything one sees is illusory and unreal, and therefore one must suffer.

10). Or it is called “numberless”: There is much suffering, beyond counting.

O sons of the Buddhas! The Noble Truth of the Origin of Suffering, in that World Free from Defilement, is called “No Real Thing,” “Mere Words,” “Not Pure,” “Place of Birth,” “Grasping,” “Lowly,” “Increase,” “Heavy Burden,” “That Which Produces,” or “Coarse and Heavy.”

Commentary: Bodhisattva Manjushri called out once more, “Disciples of the Buddha! You should know that in the Saha World, the Noble Truth of the Origin of Suffering has various different names. In that Stainless World, it also has various different names. In brief, there are ten.”

Or it is called an unreal thing: Afflictions and ignorance arise falsely and cease falsely; they have no real existence.
Or it is called merely a word: It is only a name.
Or it is called impure: Accumulation is defiled and impure.
Or it is called the ground of birth: It arises in the place of afflictions.
Or it is called grasping: Clinging to and taking hold of something as one’s own.
Or it is called a despicable thief: It is base and worthless.
Or it is called growth: What does it cause to grow? It causes evil roots to grow.
Or it is called a burden: It causes sentient beings to suffer more.
Or it is called that which can produce: It can produce afflictions.
Or it is called coarse and violent: It is very crude and very fierce. These are the characteristics and other names of accumulation.

O children of the Buddha! The noble truth called the cessation of suffering, in that Stainless World, is called the Equal of None, the Complete Removal of All, the Stainless, the Supreme Root, the Worthy Assembly, the Beyond Thought and Expectation, the Dispeller of Delusion, the Supreme, the Ultimate, or the Breaker of the Seal.

Commentary: Bodhisattva Manjushri called out once more, “Disciples of the Buddha! You should know that in the Saha World, the Noble Truth of the Cessation of Suffering has many different names. In the Stainless World, too, it has all kinds of different names. To speak briefly, there are ten.”

Or it is called “Nothing Can Compare”: Nothing can compare with it.
Or it is called “Completely Eliminating All”: It completely eliminates all afflictions.
Or it is called “Free of Defilements”: It is free from all worldly defilements.
Or it is called “The Most Excellent Roots”: The roots of goodness are supreme and excellent.
Or it is called “Praising and Joining the Assembly”: Praise and extol the Buddhas in order to join all Dharma assemblies.
Or it is called “Without Need of Assistance or Waiting”: No assistance is needed, and nothing need be awaited.
Or it is called “Destroying Delusion”: It can destroy all delusions.
Or it is called “The Supreme”: It is the highest and nothing can compare with it.
Or it is called “All Reverence”: With reverence, one attains nirvana and is no longer subject to birth and death.
Or it is called “Breaking the Egg”: The previous five aggregates have been destroyed, and the subsequent five aggregates do not arise.

O disciples of the Buddha! That which is called the Noble Truth of the Path to the Cessation of Suffering, in that Stainless World, is called by some the Solid Thing, by some the Part of Skillful Means, by some the Source of Liberation, by some the Reality of True Nature, by some the Indestructible, by some the Supremely Pure, by some the Boundary of All Existences, by some the Complete Prophecy, by some the Accomplishment of the Ultimate, and by some Pure Discrimination.

Commentary: The Bodhisattva Manjushri once again called out, “Disciples of the Buddha! You should know that in this Saha World, the Noble Truth of the Path to the Cessation of Suffering has all sorts of names. In the World of Stainlessness, it also has all sorts of names. In summary, there are ten.”

1). Or it is called a solid thing: This Way is the most unbreakable, like a diamond.

2). Or it is called the section on expedient means: This path is the most expedient; everyone has a share in it, and whoever practices it will attain fulfillment.

3). Or it is called fundamental liberation: This is basic liberation; by cultivating the path, one attains liberation.

4). Or it is called the true nature: The nature of the Way is real, not illusory.

5). Or it is called indestructible: This Way cannot be destroyed or debated.

6). Or it is called “Utmost Purity”: It can enable practitioners to put an end to deluded thoughts and realize the most wondrous pure Dharma.

7). Or it is called the boundary of all existence: It can be free from the Three Realms and the twenty-five planes of existence.

8). Or it is called “safety through entrustment”: whoever entrusts themselves to it will certainly be protected and kept safe, suffering no harm.

9). Or it is called bringing things to their ultimate completion: carrying it through to the ultimate end.

10). Alternatively, it is called purified discrimination: pure discernment, that is, no longer discriminating.

O sons of the Buddha! In the Stainless World, the Four Noble Truths are taught under four hundred kotis and ten thousand such names, according to the minds of sentient beings, all serving to tame them.

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha, do you know how many names there are for the Four Noble Truths? In the Stainless World, the Four Noble Truths have a total of forty billion and ten thousand names. In accordance with the differing thoughts of all sentient beings, they fully discipline their bodies and minds, causing them all to arouse the mind of enlightenment and swiftly attain the Buddha Way.”

O sons of the Buddha! What is called the Noble Truth of Suffering in this Sahā World is called in that Abundant-Overflowing World “Place of Defilement by Craving,” “Root of Peril and Harm,” “Part of the Ocean of Existence,” “City of Accumulation,” “Differentiated Roots,” “Growth,” “Arising and Ceasing,” “Obstruction,” “Source of Swords and Blades,” or “That Which Is Constituted by Numbers.”

Commentary: Bodhisattva Manjushri once again called out to the Buddha’s disciples: “In the Saha World, the Noble Truth of Suffering has many names. In the Phong Ích World, too, it has many different names. In summary, there are ten.”

1). Or it is called the place of attachment: Where there is craving, there is defilement; where there is defilement, there is suffering.

2). Or it is called the root of danger and harm: Where there is suffering, there is danger; where there is danger, there is harm. Therefore, suffering is said to be the source of danger and harm.

3). Or it is called “having a share in the sea”: Everyone has a share in the sea of suffering.

4). It is also called the Truth of Accumulation: the accumulation of all afflictions that give rise to suffering.

5). Or it is called the root of differentiation: If I want to obtain benefits, I will clearly distinguish myself from others; that is the source of suffering.

6). Or it is called increase: The more evil karma one accumulates, the more suffering one experiences.

7). Or it is called arising and ceasing: This suffering arises and ceases continuously, forever without interruption.

8). Or it is called an obstacle: Where there is suffering, there are obstacles; obstacles to arousing the mind of bodhi, obstacles to attaining the Buddha path.

9). Or it is called the Root of Swords and Knives: fundamentally, swords and knives are suffering.

10). Or is it called “formed from many causes,” because suffering arises from the many forms of ignorance and affliction?

O children of the Buddhas! The so-called Noble Truth of the Origin of Suffering is called, in that world of Abundant Overflow, Loathsome, Name, Inexhaustible, Number, Unlovable, Capable of Seizing and Devouring, Coarse and Inferior Thing, Attachment, Vessel, or Movement.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of the Origin of Suffering has many names. In the World of Abundant Wind, too, it has all kinds of different names. To summarize, there are ten.”

Or it is called Repulsive: It is not welcomed and makes people weary of it.
Or it is called Designation: No true principle is revealed; there are only false, evil names.
Or it is called Boundless: It accumulates karma and afflictions without end or limit.
Or it is called Portion: Each of the twenty-five realms has its own portion.
Or it is called Lovable: This Truth of Accumulation is not something one should crave.
Or it is called Seizing and Biting: This Truth of Accumulation causes fighting and biting, like beasts and birds of prey seizing and biting one another to eat; it can consume wisdom and life.
Or it is called Base: This Truth of Accumulation is an exceedingly contemptible, lowly thing.
Or it is called Attachment: It causes all sentient beings to become attached to it and cling to it.
Or it is called Vessel: It is a vessel of blood and vital energy that contains afflictions; it is a vessel of blood and vital energy that contains ignorance.
Or it is called Agitation: Its nature is constantly in motion, gathering afflictions together.

O sons of the Buddha! What is called the noble truth of the cessation of suffering is called, in that Fengyi World, the Cessation of Continuity, the Manifestation, the Wordless, the Uncultivated, the Unseen, the Unmade, Extinction, Already Burned Away, Laying Down the Heavy Burden, or Already Eliminated and Destroyed.

Commentary: Bodhisattva Manjushri called out once more, “O disciples of the Buddha! In the Saha World, there are many different names for the Noble Truth of the Cessation of Suffering. In the Fengyi World, there are also all kinds of different names. Simply put, there are ten.”

Or it is called “cutting off continuity.” What is cut off? The cycle of birth and death.
Or it is called “opening and revealing”: opening and revealing the true principle.
Or it is called “beyond words”: the Dharma-door of the true mark (the markless), which cannot be represented by any words.
Or it is called “nothing left to cultivate”: one has cultivated to the utmost, reaching a realm where there is nothing more to cultivate. Hence:
- “What needed to be done has been done;
  No further body will be received.”
Or it is called “the unseen”: Because they have been extinguished, all afflictions do not arise; not arising is “the unseen.”
Or it is called “nothing left to do”: What had to be done has been completed, and there is nothing more to do.
Or it is called “quiescent extinction”: Having departed from afflictions, there are no more sufferings or troubles, and one has reached the realm of quiescent extinction.
Or it is called “burned away”: All afflictions have been burned away.
Or it is called “laying down the burden”: The burdens of the afflictive obstacle, the karmic obstacle, and the retribution obstacle have been laid down.
Or it is called “eradication”: What is bad has been eliminated, leaving what is good.

O sons of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering is called in that Fengyi World: “Practice of Quiescent Cessation,” “Practice of Liberation,” “Diligent Cultivation and Realization,” “Going to Safety,” “Immeasurable Life,” “Well-Known,” “Ultimate Path,” “Difficult to Cultivate,” “Reaching the Other Shore,” or “Unsurpassable.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of the Path to the Cessation of Suffering has many different names. In the World of Wind Abundance, there are also all kinds of different names. In brief, there are ten.”

1). Or it is called the practice of cessation: When cultivation brings the work of the path to completion, one attains cessation.

2). Or it is called the path of practice leading out of the Three Realms.

3). Or it is called diligent practice and attainment: One must practice diligently to attain this path.

4). Or it is called “going to safety”: reaching the attainment of sainthood is very safe.

5). Or it is called Infinite Life: This is the great radiant path leading to the abode of the Buddha of Infinite Life (Amitābha Buddha).

6). Or it is called “skillfully knowing clearly”: skillfully penetrating and clearly understanding the principle of the true nature of all dharmas.

7). Or it is called the path to the ultimate: Practicing this path leads straight to the ultimate destination, which is also the path to Nirvana.

8). Or it is called difficult to practice: Although this path is difficult to practice, do not be afraid. If you practice diligently, you will certainly succeed; therefore: “Nothing in the world is difficult;
the only thing to fear is a lack of perseverance.”

9). Or it is called reaching the other shore: The other shore is the realm of non-arising and non-ceasing. That is the way to the other shore.

10). Alternatively, it is called “Unsurpassed”: No dharma surpasses this path.

O sons of the Buddha! In the Fengyi World, the Four Noble Truths are taught under four hundred billion and ten thousand such names; according to the minds of sentient beings, all are brought under control.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the World of Abundant Benefit, the Four Noble Truths have names such as these—altogether, four hundred koṭis and ten thousand names, as stated above. In accordance with the thoughts of all sentient beings, they are all brought under control, causing them to give rise to bodhicitta and swiftly attain the Buddha Way.” Some people say, “The Buddhist sutras cannot be expounded; if you expound them incorrectly, you incur offenses.” Hence the saying, “Misinterpreting a sutra is like breaking your backbone.” If you expound a sutra incorrectly, it is as dangerous as breaking your spinal column. Others say, “Explaining the sutras according to their literal meaning wrongs the Buddhas of the three times.” This is even more serious. To explain the meaning by following the text of the sutras wrongs the Buddhas of the three times. What are we to do if everyone says this? Anyone who says such things, or holds such foolish ideas, lacks wisdom and knowledge. They do not understand the Buddha’s mind, nor do they know what the Buddha’s wisdom is like. Could it be that the Buddha taught the sutras in order to teach people to commit offenses? The notion that the sutras cannot be expounded and that expounding them incurs offenses is a very serious matter. If that were so, why would the Buddha expound the sutras? Could it be that the Buddha expounded the sutras to increase the karmic offenses of sentient beings? If sentient beings incur offenses by expounding the sutras, that would be 108,000 li away from the Buddha’s intention—utterly mistaken.

There is also the saying, “Depart from the scriptures by one character, and it is the same as the words of a demon king.” If you depart from the scriptures by even one character, then it is the demon king speaking. So when will it no longer be a false accusation? When will it no longer be the words of a demon? Only when you have completely extinguished all thoughts of desire will whatever you say be right. Before your thoughts of desire have been extinguished, whatever you say will be wrong. In short, if you still have a mind of sexual desire, you are an ordinary person; if you no longer have such a mind, you are a sage. The purpose of our cultivation of the Way is to cultivate the Dharma method of cutting off desire and eliminating attachment. If there is no longer desire or attachment, then you can leave the Three Realms.

O children of the Buddha! The Noble Truth of Suffering spoken of in this Sahā World is called, in the worlds it encompasses: “Able to Plunder,” “Not a Good Friend,” “Much Terror,” “Various Kinds of Idle Talk,” “Nature of Hell,” “Not the True Meaning,” “Burden of Desire,” “Deep and Weighty Root,” “Turning According to the Mind,” or “Fundamental Emptiness.”

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of Suffering is spoken of by many names. In the Nhiếp Thủ World, too, there are all kinds of different names. To summarize, there are ten.”

Or it is called “a thief or plunderer”: This suffering is like a thief who steals or plunders people’s possessions—that is, who plunders prajna wisdom.
Or it is called “a bad friend”: This suffering is not a virtuous friend, but an evil spiritual companion.
Or it is called “much fear”: This suffering causes all sentient beings to give rise to fear.
Or it is called “all kinds of frivolous discourse”: This suffering causes sentient beings to produce all kinds of frivolous discourse.
Or it is called “the nature of hell”: Suffering belongs to the entire nature of hell.
Or it is called “an unreal meaning”: This means that suffering has no true happiness.
Or it is called “the burden of desire”: When desire becomes too heavy, the burden of suffering keeps increasing without cease.
Or it is called “deep and heavy roots”: Suffering is the deep and heavy root of afflictions.
Or it is called “transformed according to the mind”: It changes into suffering according to the minds of sentient beings.
Or it is called “fundamental emptiness”: When wisdom is absent, what remains is suffering.

O sons of the Buddha! The noble truth called the origin of suffering, in that world of grasping, is called Attachment, Accomplishment of Evil, Transgression, Swiftness, That Which Can Grasp, Conception, Having a Result, Unspeakable, Unapprehensible, and Transmigration.

Commentary: Bodhisattva Manjushri called out once again, “Disciples of the Buddha! In the Saha World, the Noble Truth of the Origin of Suffering has many different names. In the Nieshou World, too, it has various names. In brief, there are ten.”

1). Or it is called attachment: attachment to the five desires, attachment to romantic love between men and women.

2). Or it is called “evil has been accomplished”: once evil has been accomplished, one takes another body.

3). Or the name is too evil: There are mistakes, there are crimes.

4). Or it is called “swift”: This kind quickly receives karmic retribution.

5). Or it is called “being prone to grasping”: being prone to hold on to things, that is, greed.

6). Or it is called perception: This aggregate is formed by deluded thoughts and afflictions.

7). Or it is called a result: Once it has been accumulated, in the future one must experience a painful result.

8). Or it is called “inexpressible”: Because there are too many afflictions, it cannot be spoken of.

9). Or it is called unobtainable: There is nothing to obtain, because it is formed by afflictions.

10). Or it is called transmigration: Once there is accumulation, one continues to transmigrate endlessly through the six realms of cyclic existence.

O children of the Buddhas! What is called the noble truth of the cessation of suffering is called, in the worlds encompassed therein, the Nonretrogressive, the Beyond Speech, the Signless, the Delightful, the Firm, the Supreme and Wondrous, the Free from Delusion, the Extinction, the Far from Evil, or the Emergence.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of the Cessation of Suffering has many different names. In the Nhiếp Thủ World, it also has various different names. In summary, there are ten.”

Or it is called non-retrogression: Having realized quiescent extinction, one does not regress.
Or it is called freedom from speech: Having left behind the characteristics of speech, there are no longer any spoken words or written characters.
Or it is called absence of marks: Because it has been extinguished, there are no forms or appearances.
Or it is called worthy of rejoicing: Having attained the joy of quiescent extinction, it is worthy of rejoicing.
Or it is called firmness: The Truth of Extinction is as firm as a diamond and cannot be destroyed by anything.
Or it is called supreme and wondrous: The Truth of Extinction is the most wondrous and supreme, without equal.
Or it is called freedom from ignorance: Having left behind all ignorance, wisdom manifests.
Or it is called complete extinction: All afflictions are thoroughly extinguished.
Or it is called freedom from evil: It is free from all evil.
Or it is called liberation: It enables one to escape the burning house of afflictions in the three realms.

O children of the Buddha! The Noble Truth of the Path to the Cessation of Suffering is called, in that world of Embracing, “Beyond Words,” “Without Contention,” “Guidance,” “Wholesome Dedication,” “Great Skillful Means,” “Differentiated Expedient Means,” “Like Space,” “Peaceful Conduct,” “Supreme Wisdom,” or “Able to Understand the Meaning.”

Commentary: Manjushri Bodhisattva again addressed the Buddha’s disciples: “In the Saha World, the Noble Truth of the Path to the Cessation of Suffering has many different names. In the World of Nishequ, it also has various names. In brief, there are ten.”

1). Alternatively, it is called “beyond words”: beyond all verbal expressions.

2). Or it is called Non-contention: Having attained the samadhi of non-contention, one engages in no conceptual proliferation.

3). Or it is called the Teacher of the Way: teaching and guiding all sentient beings toward the path of Bodhi.

4). Or it is called skillful dedication: skillfully dedicating, turning the small toward the great, the cause toward the effect, and phenomena toward principle.

5). Or it is called Great Skillful Means: the vast Dharma-gate of skillful means.

6). Or it is called “different expedient means”: the Way is the various expedient methods.

7). Or it is called “like empty space”: The Way is like empty space; one looks but does not see it, listens but does not hear it. Yet by relying on it in one’s practice, one will attain the Way.

8). Or it is called the virtue of serene stillness: setting out on the path of supreme practice in stillness.

9). Or it is called superior wisdom: exceptional wisdom.

10). Alternatively, it is called “able to understand the meaning”: clearly seeing all meanings and principles.

O sons of the Buddha! In the World of Seizing, the Four Noble Truths are taught under four hundred kotis of ten thousand names such as these; according to the minds of sentient beings, all bring them to discipline.

Commentary: Bodhisattva Manjushri once again addressed the Buddha’s disciples: “In the world of Embracing and Receiving, the names of the Four Noble Truths are as stated earlier. If explained in detail, there are four hundred myriad kotis of names. Although the names differ, their meanings are the same. They accord with the thoughts of sentient beings and enable them all to gain the benefit of being disciplined.”

O children of the Buddha! What is called the Noble Truth of Suffering in this Sahā World is called, in the world of Abundant Benefit, “Heavy Burden,” “Not Firm,” “Like a Thief,” “Aging and Death,” “Formed by Craving,” “Transmigration,” “Weariness,” “Evil Characteristics,” “Growth,” and “Sharp Blade.”

Commentary: Bodhisattva Manjushri once again called out, “O disciples of the Buddha! In this Saha World, there are many names for the Noble Truth of Suffering. In the Beneficial World, too, there are all kinds of different names. In summary, there are ten.”

Or it is called a burden: The burden of suffering is very heavy.
Or it is called unstable: What is unstable is easily destroyed; that is suffering.
Or it is called like a thief: This suffering is like a thief who steals away precious treasures.
Or it is called aging and death: This suffering is like aging and death.
Or it is called something brought about by craving: Why must one undergo suffering? Because it is brought about by craving; where there is craving, there is suffering.
Or it is called transmigration: Transmigrating through the three realms brings the suffering of cyclic existence.
Or it is called weariness: Weariness is painful and joyless.
Or it is called an evil aspect: Suffering is evil, an aspect to be loathed.
Or it is called growth: That is, the growth of the roots of suffering.
Or it is called sharpness: Human life is suffering; undergoing suffering is like having the body harmed by a sharp blade.

O sons of the Buddha! In the world of Abundant Benefit, the Noble Truth of the Accumulation of Suffering is called Destruction, Turbidity, Decline, Powerlessness, Loss, Contradiction, Nonconformity, What Is Done, Grasping, or Desire.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha World, there are many different names for the Noble Truth of the Accumulation of Suffering. There are also various different names in the World of Abundant Benefit. In brief, there are ten.”

1). Or it is called ruin: accumulation ruins all roots of goodness.

2). Alternatively, it is called turbidity: “Accumulation” is affliction, turbid like muddy water.

3). Alternatively, it is called regression: habit often causes people to regress from the mind of enlightenment.

4). Or it is called “powerless”: lacking the strength to increase wholesome roots.

5). Or it is called dissipation: the loss of bodhicitta and the loss of attainment of the fruit.

6) Alternatively, it is called contradictory: it does not accord with reason and principle, and goes against ordinary principles.

7). Or it is called disharmony: that is, they are not harmonious with each other.

8). Alternatively, it is called “that which is done”: Whatever one does is karmic retribution.

9). Or it is called “Taking”: “May I take on ignorance and afflictions.”

10). Or it is called mental desire: what the mind desires and hopes for is affliction, ignorance, deluded thoughts, and attachment.

O Buddha’s children! The noble truth of the cessation of suffering is called, in that Benefiting World, by such names as Release from Prison, Reality, Freedom from Calamity, Blessing and Protection, Freedom from Evil, Conformity, Root, Abandoning the Cause, Unconditioned, and Noncontinuation.

Commentary: Bodhisattva Manjushri called out once again, “O disciples of the Buddha! In the Saha World, there are many different names for the Noble Truth of the Origin of Suffering. In the World of Abundant Benefit, there are also all kinds of different names. In summary, there are ten.”

1). Or it is called release from prison: escape from the prison of the three realms.

2). Or it is called True and Real: attaining the wondrous Dharma, which is true and not false.

3). Or it is called “Freedom from Calamity”: being free from all suffering and calamities.

4). Alternatively, it is called protection: protecting the body and mind in purity, free from any defilement.

5) Or it is called “Abandoning Evil”: distancing oneself from all evil and giving rise to all good.

6). Or it is called Accordance: accordance with all expedient dharmas.

7). Or it is called the fundamental method: This is the most fundamental Dharma practice.

8). Or it is called abandoning the cause: Abandon the cause of suffering and attain the fruit of happiness.

9). Or it is called the unconditioned: that which is not made or formed, and is therefore also a supramundane dharma.

10). Or it is called non-continuity: Without continuity, one escapes the cycle of rebirth.

O children of the Buddha! In the world of Abundant Benefit, the Noble Truth of the Path to the Cessation of Suffering is called “Attaining Nothingness,” “Seal of All,” “Treasury of Samādhi,” “Attaining Light,” “Unretrogressing Dharma,” “That Which Can Exhaust Existence,” “Vast Path,” “That Which Can Tame,” “Possessing Peace,” or “Root of Nontransmigration.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha world, the Noble Truth of the Path to the Cessation of Suffering has many names. In the world of Abundant Benefit, there are also various different names. In brief, there are ten.”

Or it is called Attainment of Nonexistence: One realizes nonexistence, and is attached to nothing at all.
Or it is called All Seals: That is, it is a dhāraṇī, gathering all dharmas and retaining all meanings.
Or it is called the Treasury of Samādhi: Samādhi is right concentration and right reception; one obtains the treasury of right concentration and right reception.
Or it is called Obtaining Radiance: Through cultivating the Way, one obtains radiance, which is also the radiance of wisdom.
Or it is called the Dharma of Nonretrogression: Those who cultivate the Way absolutely never give rise to a mind of regression with respect to the Dharma.
Or it is called Exhausting Existence: One must completely sever the twenty-five planes of existence in the three realms before one can leave the three realms.
Or it is called the Great and Broad Path: This path is bright and vast, not narrow and dark.
Or it is called Being Able to Subdue: One can subdue body and mind and all karmic obstructions.
Or it is called Having Peace and Security: This path is very safe and leads straight to the Buddha-land.
Or it is called the Root That Does Not Transmigrate: Fundamentally, this path does not transmigrate through birth and death.

O disciples of the Buddha! In the World of Abundant Benefit, the Four Noble Truths are taught under four hundred koṭis and ten thousand names such as these; according to the minds of sentient beings, they all bring them under discipline.

Commentary: Bodhisattva Manjushri again called out, “All disciples of the Buddha! In the Benefiting World, the Four Noble Truths are expressed, as mentioned above, by many different names. In detail, there are four hundred kotis of names. Although the names differ, their meanings are the same. They accord with the thoughts of sentient beings and enable them all to benefit and be tamed. They too are tamed, bring forth the bodhi mind, and quickly attain perfect enlightenment.”

O disciples of the Buddha! What is called the Noble Truth of Suffering in this Saha World is called in the Xianshao World the Perilous Desire for Pleasure, the Place of Bondage, Wrong Conduct, Following Feelings, Shamelessness, the Root of Greed, the Ganges Current, Constant Destruction, the Nature of Blazing Fire, or Much Sorrow and Distress.

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of Suffering has many names. In the Sien Shao World, too, it has many different names. In all, there are ten.”

1). Or it is called the peril of sensual pleasures: suffering is created by the five sensual pleasures.

2). Or it is called the place of bondage: a place where one is bound by afflictions.

3). Or it is called sexual misconduct: conduct caused by wrong knowledge and wrong views.

4). Or it is called “following feeling”: Acting according to thoughts of desire leads to the experience of suffering.

5). Or called shameless: Not knowing shame, not knowing embarrassment.

6). Or it is called the root of desire: the source of desire.

7). Or it is called the ever-flowing Ganges: Like the waters of the Ganges River, which flow continuously without stopping.

8). Or it is called “constantly destructive”: It always destroys wholesome roots, preventing them from growing.

9). Or it is called the nature of great fire: Great fire can burn and harm people and destroy all things.

10). Or it is called “many worries and afflictions”: there is anxiety, there are afflictions—that is suffering.

O sons of the Buddha! What is called the Noble Truth of the Origin of Suffering is, in that Saha world, called Broad Ground, That Which Can Be Reached, Distant Wisdom, Obstruction, Fear, Heedlessness, Grasping, Place of Attachment, Master of the House, or Continuous Bondage.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the Saha World, there are many different names for the Noble Truth of the Origin of Suffering. In the Xian Shao World, too, there are all kinds of different names. In summary, there are ten.”

Or it is called “Vast Land”: A vast accumulation of afflictions.
Or it is called “Leading On”: It can lead one toward the three evil paths.
Or it is called “Distant from Wisdom”: It is far removed from Prajñā wisdom.
Or it is called “Retaining Calamities”: It retains many calamities.
Or it is called “Fear”: There is fear and intimidation.
Or it is called “Recklessness”: That is, not observing the rules and restraints, but indulging oneself at will.
Or it is called “Gathering In”: It gathers all afflictions together.
Or it is called “Place of Attachment”: That is, a place to which one is attached.
Or it is called “Householder”: The master of the house of suffering.
Or it is called “Being Bound”: Being bound together and unable to be free. We ordinary people are bound by the five desires and therefore cannot attain liberation.

O Buddha’s disciples! What is called the Noble Truth of the Cessation of Suffering is called, in those few worlds, Fullness, Deathlessness, No-Self, Without Own-Nature, Cessation of Discrimination, Abiding in Bliss, Immeasurable, Ending the Cycle of Transmigration, Beyond the Reach of Practice, or Nonduality.

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha! In the Saha World, there are many names for the Noble Truth of the Cessation of Suffering. In the Tien Thieu World, there are also all kinds of different names. In summary, there are ten.”

Or it is called Fulfillment: Fulfillment everywhere, pervading all of space and the entire Dharma realm.
Or it is called Deathlessness: The realm that neither arises nor ceases is deathless.
Or it is called No-Self: Since all has ceased, no self remains.
Or it is called No Self-Nature: When all has ceased, there is no self-nature.
Or it is called the End of Discrimination: The discriminating mind has ended.
Or it is called Abiding in Bliss: Abiding in the Truth of Cessation is the greatest bliss.
Or it is called Immeasurable: There is no measure and no boundary.
Or it is called the Cessation of Cyclic Flow: The flow of cyclic existence has ceased.
Or it is called the Place Where All Activity Ceases: Having reached the realm where “the path of speech is cut off, and the place of mental activity is extinguished.”
Or it is called Nonduality: There is no duality; only then is there cessation.

O sons of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering? In that Xianshao world, it is called Great Illumination, Ocean of Exposition, Discernment of Meaning, Harmonious Dharma, Freedom from Grasping and Attachment, Severance of Continuity, Vast Path, Equal Cause, Pure Expedient Means, or Supreme View.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the Saha World, the Noble Truth of the Path to the Cessation of Suffering has many names. In the World of Few Immortals, it also has many names. In brief, there are ten.”

1). It is also called Great Radiance: By practicing in accordance with the Way, one will attain the great radiance of the Bodhi Path.

2). Or it is called “oceanic exposition”: expounding principles as profound and vast as the sea.

3). Alternatively, it is called discerning the meaning: One should examine and select the true meaning to practice.

4). Or it is called the Dharma of Harmony: When cultivating the Truth of the Path, all dharmas are in harmony.

5). Or it is called freedom from attachment: free from grasping and rejecting, free from clinging.

6). Or it is called the severance of continuity: Continuity has been severed; birth and death have ended.

7). Or it is called the Great Broad Path: This path is broad and level. From the state of an ordinary person, one can attain the fruition of a sage.

8). Or it is called the equal cause: This Way is an equal cause; whoever practices it will attain the fruit of realization.

9). Or called Pure Expedient Means: This is the pure expedient Dharma method.

10). Or it is called “supreme seeing”: This is the most excellent seeing.

O Buddha’s disciples! In this world, the Four Noble Truths are expounded under four hundred kotis and ten thousand names such as these, all adapted to the minds of sentient beings to tame them.

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha! In the Xianshao World, when speaking of the Four Noble Truths, there are terms such as those just mentioned. Explained in detail, there are four hundred kotis of terms. Although the terms differ, their meanings are the same. In accordance with the thoughts of sentient beings, they entirely bring them under control, transform the stubborn and unyielding into the gentle and docile, awaken the bodhi mind, and practice the Bodhisattva path.”

O sons of the Buddha! What is called the Noble Truth of Suffering in this Saha World is called, in that World of Joy, “transmigration,” “arising,” “loss of benefit,” “attachment,” “heavy burden,” “difference,” “inner peril,” “assemblage,” “evil dwelling,” or “the nature of suffering and distress.”

Commentary: Bodhisattva Manjushri once again called out to the Buddha’s disciples: “In this Saha World, the Noble Truth of Suffering is described by many different names. In that World of Joy, too, it has many different names. In brief, there are ten.”

Or it is called “circulation”: Circulation through the six paths of samsara.
Or it is called “giving rise”: Giving rise to all afflictions and suffering.
Or it is called “loss of benefit”: Losing the benefit of leaving suffering and attaining joy.
Or it is called “attachment to defilement”: Why must one suffer? Because one clings to defiled phenomena and cannot let go of desire.
Or it is called “burden”: This suffering is the heaviest burden, making people uneasy.
Or it is called “difference”: Wherever there is discrimination, there is suffering.
Or it is called “within peril”: Peril in the mind is affliction.
Or it is called “gathering”: Gathering together all kinds of karmic results.
Or it is called “evil house”: The house is evil; nothing is auspicious.
Or it is called “the nature of suffering and affliction”: The nature of suffering is affliction.

O sons of the Buddhas! The Noble Truth of the Origin of Suffering, in that World of Joy, is called by some “Ground,” by some “Means,” by some “Untimely,” by some “Unreal Dharma,” by some “Bottomless,” by some “Grasping,” by some “Separation from the Realm,” by some “Dharma of Afflictions,” by some “Conjoined Inferior Views,” and by some “Accumulation of Defilements.”

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In this Saha World, there are many different names for the Noble Truth of the Accumulation of Suffering. In the World of Joy, there are also various different names. In brief, there are ten names.”

1). Or it is called earth: earth tends to give rise to afflictions.

2). Or it is called an expedient means: gathering afflictions is very easy.

3). Or it is called timeless: There is no fixed time.

4). Or it is called an unreal Dharma: it is not a true Dharma.

5). Or it is called the bottomless cave: No matter how many afflictions there are, this bottomless cave cannot be filled.

6). Or it is called “gathering in”: gathering all afflictions together.

7). Alternatively, it is called “leaving the precepts”: having left the precepts, one can no longer restrain evil or prevent wrongdoing.

8). Or it is called the dharma of afflictions: it is a method for generating afflictions.

9). Or it is called limited vision: One’s understanding is very limited; therefore, one sees what is near but not what is far, sees oneself but not others.

10). Or it is called aggregation: Dust gathers together.

O sons of the Buddha! What is called the Noble Truth of the Cessation of Suffering is called, in that World of Joy, “Breaking Dependence,” “Diligence,” “Truth,” “Equality,” “Well-Purified,” “Without Illness,” “Without Crookedness,” “Signless,” “自在,” or “Birthless.”

Commentary: Manjushri Bodhisattva called out once again, “Disciples of the Buddha! The Noble Truth of the Cessation of Suffering in the World of Joy also has many names. To summarize, there are ten.”

1). Or it is called “breaking the basis of support”: the basis on which afflictions depend has been destroyed; there are no more afflictions, no more ignorance.

2). Or it is called non-negligence: That is, observing the rules, having no more thoughts of desire and no more afflictions. The verse admonishing the assembly by Bodhisattva Samantabhadra says: A day goes by
And life slowly ebbs
Like a fish without water
What joy is there in that? O assembly, strive diligently!
As if putting out a fire on your head,
remember impermanence;
do not be heedless.

This means: Once a day has passed, our lifespan has diminished along with the passage of time. It is like a fish living freely and at ease in the water, while the water grows a little shallower each day. Then the fish’s life is in danger. The same is true of human life—what is there to rejoice in? Therefore, I say to you, everyone: Strive diligently and do not be lazy. It is like rushing to save yourself when your head is on fire. Always remember that the demon of impermanence may come at any moment, so carefully observe the precepts and do not be heedless. If you are heedless, you will fall into hell. Once you are in hell, it will be too late to observe the precepts. King Yama will not believe what you say; he will make you suffer in hell forever.

3). Or it is called true: The true principle is not false.

4). Or it is called equality: That is, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.

5). Or it is called wholesome purity: This is the most wholesome and pure Dharma.

6). Or it is called “without illness”: There are no minor ailments or afflictions at all.

7). Or it is called “not crooked”: There is no crooked, deceitful mind that deceives others; therefore: “A straightforward mind is the place of enlightenment.” 8). Or it is called formless: because it has been extinguished, it no longer has any form.

9). Or it is called freedom: freedom is liberation, and liberation is freedom.

10). Or it is called non-arising: Upon reaching the place of cessation, there is neither arising nor ceasing.

O sons of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering is known in that world of Joy by names such as Entering the Superior Realm, Ending Accumulation, Transcending All Classes, Vast Nature, Exhaustion of Discrimination, Path of Spiritual Power, Many Expedient Means, Practice of Right Mindfulness, Path of Constant Quiescence, and Embracing Liberation.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the Saha World, there are many different names for the Noble Truth of the Cessation of Suffering. In the World of Joy, there are also all kinds of different names. In summary, there are ten.”

Or it is called “Entering the Supreme Realm”: entering a superior realm.
Or it is called “Ending the Accumulation”: the accumulation of afflictions has been severed.
Or it is called “Surpassing All Classes”: surpassing everything.
Or it is called “Expansive Nature”: that is, it encompasses the myriad phenomena; everything is within it.
- I still remember that when I was sixteen, I once composed this verse:
- “The Way of all things and human life—
  Those who attain it naturally commune with the numinous.
  Fully awaken to the principle within,
  And bodhi neither diminishes nor increases.”
The gist is that all things are brought into being and sustained by the Dao; if one attains the Dao, one’s spirit will become spiritually perceptive. By clearly understanding the truth of the Dao, bodhi will only grow, never diminish, and one will attain a good position.
Or it is called “the End of Discrimination”: Because people have many discriminating thoughts, they make distinctions very clearly: this is long, that is short; this is right, that is wrong. When one reaches the Truth of the Path, discriminating thoughts are completely extinguished. At that point, words are gone, and thoughts and imaginings cease altogether.
Or it is called “the Path of Spiritual Powers”: It has great supernatural powers.
Or it is called “All Skillful Means”: It contains every method of the Dharma.
Or it is called “Right Mindfulness in Practice”: To practice is to be mindful in the right way.
Or it is called “the Path of Constant Stillness”: It is the path of constant quiescence.
Or it is called “Embracing Liberation”: By cultivating the Path, one embraces liberation.

O children of the Buddha! In the Joyful World, the Four Noble Truths are taught under four hundred kotis and ten thousand names such as these; according to the minds of sentient beings, they all bring them under discipline.

Commentary: Bodhisattva Manjushri again called out, “O disciples of the Buddha! In the World of Joy, the names of the Four Noble Truths are as stated above. If explained in detail, there are altogether four hundred trillion such names. However, the names differ while their meanings are the same. They are adapted to the thoughts of sentient beings so that they may be tamed and guided.”

O children of the Buddhas! What is called the Noble Truth of Suffering in this Saha World is called, in the Guanshuo World, the Mark of Destruction, Like an Ash Vessel, Formed by What Is Mine, the Bodies of the Various Destinies, Repeated Transmigration, the Gateway of Many Evils, the Nature of Suffering, That Which Can Be Cast Away, Without Flavor, or Coming and Going.

Commentary: Manjushri Bodhisattva again called out, “Disciples of the Buddha! In this Saha world, the Noble Truth of Suffering has many names. The world of Guan Yue also has many names. Put simply, there are ten.”

Or, it is called “the mark of decline”: Because when one undergoes suffering, even favorable marks turn into unfavorable ones.
Or, it is called “like a vessel”: That is, something that holds things, like a bowl.
Or, it is called “created by self-importance”: This suffering is brought about by conceit.
Or, it is called “the bodies of the destinies”: Suffering is the root of the four evil destinies.
Or, it is called “the numberless cycles of transmigration”: Numberless times one transmigrates through the cycle of birth and death.
Or, it is called “the gates of evil”: Suffering is the gates of evil.
Or, it is called “the nature of suffering”: Its nature is suffering.
Or, it is called “relinquishment”: Because it is so painful, one must relinquish it and not continue to transmigrate through it.
Or, it is called “without sweetness”: There is no sweet taste, only the taste of suffering.
Or, it is called “coming and going”: One comes and then goes, goes and then comes—that is, one is born and then dies, dies and then is born, transmigrating without end.

O Buddha’s sons, as for what is called the Noble Truth of the Origin of Suffering, in that Observing World it is called by various names: Action, Angry Poison, Conjunction, the Subsistence Branch, Ego-Mind, Mixed Poison, Empty Name, Discord, Burning Affliction, and Terror.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the Saha World, there are many names for the Noble Truth of the Origin of Suffering. There are also many names in the World of Quan Thược. To put it simply, there are ten names.”

Or it is called action: there is a painful action.
Or it is called poisonous anger: that is, the poison of anger.
Or it is called confluence: afflictions converge to form the Truth of the Origin of Suffering.
Or it is called the feeling link: that is, the feeling link in the teaching of the twelve links of dependent origination.
Or it is called the self-centered mind: afflictions arise from the self-centered mind.
Or it is called mixed poisons: various poisons and mixed defilements cultivate and accumulate together.
Or it is called false reputation: a vain and deluded name.
Or it is called inversion: principles that run counter to one’s own nature.
Or it is called burning affliction: afflictions that burn intensely.
Or it is called fright: afflictions that cause people to tremble with fear.

O sons of the Buddha! In the world of Guan Zhu, the noble truth of the cessation of suffering is called No Accumulation, Unobtainable, Wondrous Medicine, Indestructible, Nonattachment, Immeasurable, Vast, Factors of Enlightenment, Free from Defilement, or Unobstructed.

Commentary: Bodhisattva Manjushri once again called out, “O disciples of the Buddha! In the Saha World, the Noble Truth of the Cessation of Suffering has many names. In the Quan Thược World, it also has many names. To summarize, there are ten.”

1). Alternatively, it is called non-accumulation: There are no accumulated afflictions.

2). Or it is called unattainable: because it has been extinguished, there is nothing to attain; therefore, “there is no wisdom and no attainment.” 3) Or it is called the wondrous medicine: the Truth of Cessation is a true and excellent medicine, able to cure all the illnesses of affliction.

4). Or it is called indestructible: The Truth of Cessation cannot be destroyed.

5). Or it is called nonattachment: clinging to nothing and letting everything go.

6). Or it is called immeasurable: It has no number and is inexhaustible.

7). Or its name is Vast: vast without bounds.

8). Or it is called an enlightenment factor: one of the seven factors of enlightenment.

9). Or it is called “freedom from defilement”: being free from defiled phenomena.

10). Or it is called unobstructed: There are no obstacles at all.

O children of the Buddha! The Noble Truth of the Path to the Cessation of Suffering is, in those worlds, called by various names: Peaceful Practice, Freedom from Desire, Ultimate Reality, Entering the Meaning, Ultimate Nature, Pure Manifestation, Gathering Mindfulness, Approaching Liberation, Deliverance, and Excellent Practice.

Commentary: Bodhisattva Manjushri again called out, “Disciples of the Buddha! In this Saha World, the Noble Truth of the Path to the Cessation of Suffering has many names. In the Guan Thược World, it also has many names. In brief, there are ten.”

1). Or it is called the conduct of peace and stability: conduct that is peaceful and stable.

2). Or it is called freedom from desire: freedom from all afflictions, with no desires or thoughts of desire.

Why do we often get angry? Because there is a problem with desire. Where there is desire, there is selfishness; where there is selfishness, there are afflictions; where there are afflictions, there is suffering. If we can be free from desire, then there will be no more afflictions and no more suffering. Whatever situation we encounter, our minds will not be moved. Therefore: “Thus, unmoving; clearly aware and ever radiant.” This is the benefit gained from the Truth of the Path. The Diamond Sutra says: “An Arhat free from desire.” The Arhats transform all thoughts of desire into pure minds, and transform desire into radiant wisdom. We who practice the Way, believe in the Buddha, and study the Buddhadharma must all turn the light inward and reflect on ourselves, asking: Do I still have desires? In particular, do I have sexual desire? If we have thoughts like these, then we should quickly apply ourselves to practice and put an end to such thoughts! Only then can we achieve attainment. Otherwise, we will not be free from desire and will not be able to cut off desire. I hope everyone will pay attention to this point.

1). Or it is called ultimate reality: This is the truly ultimate path of practice.

4). Or it is called entering into meaning: By cultivating this path, we will understand its meaning and comprehend all principles.

5). Or it is called the ultimate nature: This is the ultimate destination of our own nature. When our practice of the Way is perfected, we will attain the fruit of awakening to our own nature.

6). Or it is called purity manifesting: When we practice with purity, wisdom will manifest.

7). Or it is called gathering in thoughts: How can we be free from desire?

We must gather in our thoughts. What thoughts do we gather in? We gather and hold the thoughts of the mind. This also means gathering in the mind and keeping it from wandering off. Hence the saying: “The mind is a monkey and the will is a horse.” We must watch over the mind and not let it run outside. How do we gather in the mind? Recite, “Namo Amitabha Buddha.” There is no need to recite aloud; just recite within the mind. This is the best method for gathering in the mind. Or practice Chan meditation, investigating the question, “Who is reciting the Buddha’s name?” Or recite the six-syllable Great Bright Mantra: “Om Mani Padme Hum”; or chant sutras and bow to the Buddha. We must use all kinds of methods to manage our thoughts and keep them from stirring up restless delusions and being swayed by circumstances. If we can gather in our thoughts, then we will:

“See things, reflect on things, and go beyond the world.” Otherwise: “Seeing delusion, seeing the descent into the cycle of suffering.” Whatever one encounters, if one awakens to it, one has transcended the world. If one encounters something and is deluded by it, one falls into the cycle of suffering. In short, if one can gather and focus the mind, one can transcend the three realms; if one cannot, one will fall into the three realms. Therefore, every principle requires gathering the mind and being free of desire. Among those who cultivate the Way, whoever can master their own mind—that is, gather and focus it—can encounter states without their mind being moved. That is being free of desire. Freedom from desire is true purity, true observance of the precepts, the true Way, and true virtue. One must begin to free oneself from desire by gathering and focusing the mind; do not give rise to deluded thoughts. In short, becoming pure by freeing oneself from desire is what it means to gather and focus the mind. If one can hold the mind and its thoughts steady, then all thoughts of desire disappear; all of this is interconnected.

8). Or it is called the Way of Liberation: Turning toward liberation, one no longer clings.

9). Or it is called Deliverance: It can deliver all sentient beings, bringing them from this shore to the other shore.

10).Or it is called the Supreme Practice: By cultivating supreme practices, one realizes ultimate Nirvana.

O children of the Buddhas! In the Sahā world, the Four Noble Truths are taught under four hundred kotis and ten thousand names such as these, in accordance with the minds of sentient beings, so as to bring them all under discipline.

Commentary: Bodhisattva Manjushri once again called out, “Disciples of the Buddha! In the World of Guan Suo, the names for the Four Noble Truths include those just mentioned above. Speaking in detail, there are four hundred kotis of myriad names. In accordance with the minds and joy of sentient beings, one employs all kinds of expedient Dharma gates, enabling sentient beings to be completely tamed—their bodies and minds tamed, and their thoughts tamed as well—and to cultivate pure practices.”

O sons of the Buddha, what is called the Noble Truth of Suffering in this Saha World is called in that World of Resounding Sound: Naki, the World, the Support, Arrogance, the Nature of Attachment, the Flow of the Bonds, the Unpleasant, the Treasury of Merit, Swift Extinction, or the Difficult to Tame.

Commentary: Bodhisattva Manjushri again called out, “O disciples of the Buddha! In the Saha World, the Noble Truth of Suffering has many names. In the World of Quaking Sound, it also has many names. In brief, there are ten.”

Or it is called concealing faults: that is, hiding one’s own flaws and transgressions. All one’s improper habitual tendencies and faults are called failings.
Or it is called the world: The world is suffering; suffering is the world.
Or it is called the basis of dependence: The basis on which afflictions depend is suffering. However many afflictions there are, there are just as many sufferings.
Or it is called arrogance: Where there is arrogance or self-conceit, there is suffering.
Or it is called defiled attachment: One’s own nature is originally pure, but once it is defiled, it is no longer pure, and greed, anger, and delusion arise.
Or it is called swift flow: Birth and death pass quickly, flowing on without cease.
Or it is called unenjoyable: Because of habitual faults, everything is upside down and heedless: taking suffering for happiness and mistaking a thief for one’s child. Those who leave home to cultivate will in the future attain ultimate peace and bliss—that is, the four virtues of Nirvana: permanence, bliss, self, and purity. Yet no one wants to seek true peace and bliss; instead, they seek temporary pleasure amid suffering, unaware that there is also joy within joy. Some people say, “Once you leave home, you can no longer help your parents and siblings.” This is a mistaken view. Leaving home to cultivate the Way is the true way to repay one’s parents’ kindness and truly help one’s siblings. Hence the saying:“When one son attains the Way, nine generations of ancestors ascend to Heaven.” When one person cultivates the Way, their seven generations of ancestors and nine generations of kin will not suffer in the hells but will be reborn in the heavens. Not only will the seven generations of ancestors and nine generations of kin from this life be so blessed, but their parents from ages past, life after life, will also all leave the Three Realms, be free from suffering, and attain joy.
Or it is called Concealment: Whenever someone does something wrong, instead of repenting, they conceal it in their heart, feel guilty, and suffer. Some people advocate the heretical doctrine that denies cause and effect, saying, “People should not feel guilty; that is just abusing themselves.” If no one felt that they had done anything wrong, they could kill their fathers and mothers, murder people, set fires—there would be no evil they would not commit—and yet they would think they had done nothing wrong. Then families would be at odds, society would be unsettled, and the whole world would descend into chaos! If everyone felt that they must not do anything that violates the laws of Heaven and Earth or the spirits, or betrays the ancestors of three generations, then they would absolutely never do anything illegal or unreasonable. With this way of thinking, there is hope of cultivating the Way. By abandoning evil and returning to what is right, one has the opportunity to correct one’s faults and begin anew.
Or it is called Swift Destruction: It swiftly destroys all joy and increases all suffering.
Or it is called Difficult to Tame: Sentient beings are stubborn and difficult to tame, and therefore undergo suffering.

O children of the Buddha! The Noble Truth of the Origin of Suffering is called, in that Vibrating Sound World, by such names as “Cultivating Restraint,” “Course of the Mind,” “That Which Binds,” “Arising in Accordance with Thought,” “Reaching the Final Limit,” “Conjoint Combination,” “Discrimination,” “Gate,” “Drifting Movement,” and “Concealment.”

Commentary: Bodhisattva Manjushri once again called out, “Buddha’s disciples! In the Saha World, the Noble Truth of the Origin of Suffering has many names. It also has many names in the World of Resonant Sound. In brief, there are ten.”

1). Or it is called subduing: One should subdue the suffering of afflictions. One must know how to leave suffering; only then can one attain happiness. Before each time we lecture on a sutra, someone requests the Dharma, seeking to leave suffering and attain joy. Yet everyone wants to leave suffering, but also does not want to attain joy. Why? This is the strange thing about human nature. The more you teach people to leave suffering, the more they want to draw near to it.

2). Or it is called the mind’s direction: The minds of ordinary people turn toward afflictions. Tell them to hurry to a place of peace and happiness, and they do not practice; they all want to go toward evil.

3). Or it is called being able to bind: It can obscure the wisdom of sentient beings and tightly bind their spiritual powers.

4). Or it is called arising according to thoughts: Afflictions arise according to the mind’s thoughts. Once a deluded thought arises, afflictions arise. If there are no deluded thoughts, there are no afflictions. I often say:

“Everything is fine,
Afflictions melt away,
Ignorance never arises again,
Karmic offenses are all gone.” Meaning:

“Everything is well and good
Afflictions are easily transformed
Ignorance ceases and no longer arises
Karmic offenses are no more.”

5). Or it is called “going afterward”: Accumulation leads to the three evil paths, while the path leads forward to the four realms of the sages.

6). Or it is called “mingling together”: Good and evil are mixed together and mingle with one another. Where there is good and evil, there are afflictions; where there are afflictions, there are karmic obstructions.

7). Or it is called “discrimination”: When there is a discriminating mind, there are afflictions.

8). Or it is called “a gate”: The gate to all suffering, the gate to afflictions.

9). Or it is called “agitation”: Its nature is unsettled and constantly shifting.

10). Or it is called “concealment”: Hiding one’s own misdeeds and not telling others.

O sons of the Buddha! What is called the Noble Truth of the Cessation of Suffering is called, in that Thunderous Sound World, “Place of No Reliance,” “Impossible to Grasp,” “Turning Back,” “Free from Contention,” “Small,” “Great,” “Well Purified,” “Endless,” “Vast,” or “Of Incomparable Worth.”

Commentary: Manjushri Bodhisattva again called out, “Buddha’s disciples! In the Saha World, the Noble Truth of the Cessation of Suffering has many names. In the World of Trembling Sound, it also has many names. In brief, there are ten.”

1). Or it is called “having no place of reliance”: The afflictions have no place to rely on, which also means that they have been eradicated.

2). Alternatively, it is called “ungraspable”: Because the afflictions have ceased, it cannot be grasped, abandoned, or attained.

3). Or it is called “Returning”: that is, going back to one’s roots, returning.

4). Or it is called “freedom from disputation”: Once free from disputation and having reached the state of cessation, where all things are unborn and nothing is extinguished, there is no longer any disputation.

5). Or it is called small: As small as a speck of dust, so small it has no inside, containing not a single thing.

6) Or it is called the Great: Having returned to the source, one attains the original essence. This is the Great with nothing outside it; it is the nature of the Dharma realm.

7). Or it is called pure goodness: reaching the realm of true goodness and true purity.

8). Or it is called infinite: Having no end, existing for a long time.

9). Or it is called vast: The principle of this Truth of Cessation is very vast.

10). Or it is called the peerless treasure: a priceless treasure, with nothing to compare to.

O children of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering is called in that world of Trembling Sound: “Observation,” “Capable of Defeating Enemies,” “Seal of Complete Knowledge,” “Capable of Entering into Nature,” “Difficult to Oppose,” “Meaning Without Limit,” “Capable of Entering Wisdom,” “Harmonious Path,” “Ever Unmoving,” or “Supreme Meaning.”

Commentary: Manjushri Bodhisattva once again called out, “O disciples of the Buddha! In the Saha World, the Noble Truth of the Path to the Cessation of Suffering has many names. It also has many names in the Chấn Âm World. In brief, there are ten.”

Or it is called “contemplation”: It can contemplate the true aspect of all dharmas.
Or it is called “ability to defeat enemies”: It can defeat all enemies of suffering and affliction and attain bliss.
Or it is called “clear-knowing seal”: By thoroughly understanding this precious seal, you can certify all the principles you know.
Or it is called “nature capable of entering”: It can enter the Buddha-nature and understand the Buddha-nature. Each of us has a home. What kind of home? The Buddha’s home. When our cultivation succeeds, we will dwell together with the Buddha; only that is our true home. Our present home is the home of ordinary people, a provisional nature, not ultimate.
Or it is called “difficult to oppose”: The power of this Path can destroy all delusions without being destroyed by any delusion, so it is difficult to oppose.
Or it is called “limitless meaning”: This Path encompasses principles without measure or limit. Why must we cultivate the Path? Because we want to leave the three realms and no longer undergo birth and death. If we spend all day and night giving rise to false thoughts, then throughout all future ages we still will not be able to leave the three realms, and will continue to suffer in the cycle of rebirth.
Or it is called “wisdom that can be entered”: By cultivating in accordance with this Path, one can enter the Buddha’s wisdom.
Or it is called “harmonious Path”: Everything is harmonious, reaching the realm of perfect interfusion without obstruction.
Or it is called “always unmoving”: It is always unmoving and never changes.
Or it is called “supreme meaning”: The principles of this Path are the most supreme and the most true.

Everyone! When listening to sutras and hearing the Dharma, you must cultivate in accordance with the Dharma, delve deeply into the sutra treasury, give rise to a great mind, and fulfill these three requirements. Only then can you put them to great use.

O disciples of the Buddha! In the world of Resounding Sound, the Four Noble Truths are expressed by names such as these—four hundred billion ten thousand names—in accordance with the minds of sentient beings, all serving to tame them.

Commentary: Bodhisattva Manjushri once again called out, “O children of the Buddha! In the world of Resounding Sound, the Four Noble Truths have the names just mentioned above. Explained in detail, there are altogether four hundred billion names. Although the names differ, their meanings are the same. In accordance with the joyful dispositions of sentient beings, they bring them all under control, inspire them to arouse the mind of bodhi, and enable them to cultivate the unsurpassed path.”

O disciples of the Buddha! Just as in this Saha world, the Four Noble Truths are taught under four hundred kotis of ten thousand names, so it is likewise… In the eastern direction, in all the worlds throughout the Dharma Realm and the realm of space—hundreds of thousands of billions, innumerable, immeasurable, boundless, unequaled, uncountable, unnameable, inconceivable, immeasurable, and indescribable—in each and every one of those worlds, the Four Noble Truths are taught, each with four hundred billion ten thousand names, according to the minds of sentient beings, so that all may be brought under control. As in the east, so too in the south, west, and north, the four intermediate directions, above, and below.

Commentary: O Buddhists! Just as in this Saha World, the Four Noble Truths are expressed by four hundred koṭi ten thousand names, so too in the eastern direction, throughout hundreds of thousands of koṭis, countless, immeasurable, boundless, incomparable, uncountable, ineffable, inconceivable, immeasurable, and inexpressible worlds, throughout the entire Dharma realm and realm of space—in every world there, the Four Noble Truths are likewise expressed by four hundred koṭi ten thousand names. According to the minds of sentient beings, they are all led to be tamed. The same is true of the south, west, and north, the four intermediate directions, above, and below.

Bodhisattva Manjushri called out once again, “O sons of the Buddhas! Just as in this Saha world, there are four hundred myriad kotis of names for the Four Noble Truths, so too in the worlds of the eastern direction there are hundreds of thousands of kotis—countless in number, immeasurable, boundless, and incomparable. Their number cannot be counted; it cannot be named; it cannot be contemplated by the mind or measured by thought. Simply put, it cannot be spoken of! Throughout the ten-direction dharma realms, throughout the expanse of space, throughout all worlds, in every single world in the eastern direction there are also four hundred koti-myriad names for the Four Noble Truths. In accordance with the thoughts of sentient beings, they all bring benefit through taming them. It is so in the worlds of the eastern direction, and it is likewise so in the other worlds—in the south, west, and north, in the four intermediate directions, above and below, in all nine directions. They all have just as many names.”

O disciples of the Buddha! Just as the Saha World has the things described above, so too does each and every world in the ten directions. In each world in the ten directions, the Noble Truth of Suffering is taught under hundreds of millions of different names; the Noble Truths of Origin, Cessation, and the Path likewise each have hundreds of millions of different names. All are taught according to what sentient beings delight in, in order to tame them.

Commentary: Bodhisattva Manjushri again called out, “Buddhist disciples! Just as in the Saha World there are worlds in the ten directions, as stated earlier, so in all those worlds, each world has worlds in the ten directions. In the worlds in the ten directions within each world, the Noble Truth of Suffering is spoken of by hundreds of billions of names. The Noble Truth of Origin is spoken of by hundreds of billions of names. The Noble Truth of Cessation is spoken of by hundreds of billions of names. The Noble Truth of the Path is spoken of by hundreds of billions of names. These names all accord with the joyful inclinations of sentient beings, enabling them to awaken when they hear the names, leave delusion and return to awakening, tame their minds, bring ignorance to a complete stop, prevent the arising of delusion, and return to the source.”

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Tomorrow (April 12, 1976), we will perform the practice of life release, which Westerners do not understand well. They have never witnessed a life-release ceremony, so they do not understand its meaning. Why release lives? Because releasing lives increases the lifespan of the beings set free, while those who release them also receive the karmic reward of longevity. Why is there war in the world? Because the karma of killing is so heavy. In this life I kill you; in the next life you kill me. We massacre and kill one another. When a person kills animals, in a future life that person becomes an animal, while the animal becomes a person, and they kill one another again, endlessly. From this small cause, war gradually arises, culminating in a great slaughter. People caught up in war become extremely frenzied: you kill one, I kill ten, and we take revenge on one another. This is the karmic retribution in this life brought about by the killing committed in a previous life.

Releasing living beings reduces the karma of killing. The more we release living beings, the less the karma of killing there is, and wars will naturally cease. We are not opposing war; we simply do not wage war, and therefore we do not kill but release living beings. This is the true method for eliminating war, and also a method for averting calamities and prolonging life. The merit of releasing living beings is boundless: it not only prolongs the lives of sentient beings, but also enables us to remain free of illness, enjoy good health, and cultivate the Way with a peaceful mind.

Our purpose in releasing living beings is to hope that all sentient beings will put an end to the karma of killing and protect one another’s lives and safety. Releasing living beings is a compassionate Buddhist practice. I hope everyone will clearly understand its true meaning. Everyone must protect animals. When I went to Thailand and Vietnam to propagate the Dharma, I saw frogs and toads in the border areas of Thailand, and rats in the border areas of Vietnam. These are all brought about by karmic retribution.

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END OF CHAPTER 8