4 Noble Truth

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The Four Noble Truths:The Essence of Buddhism

Buddhism in Every Step 3

Written by Venerable Master Hsing YunTranslated by Amy Lam


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Published by

Buddha’s Light Publishing

3456 S. Glenmark DriveHacienda Heights, CA 91745 U.S.A.

© 1998, 2005, 2011 byFo Guang Shan

International Translation Center

All rights reserved.

Translated by

Amy Lam

Edited and proofread byVenerable Yi Chao, John Gill,

Louvenia Ortega and Susan Tidwell

Cover design and book layout by John Gill and Amanda Ling

Cover photograph byChih-cheng Chang


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Table of Contents

I. The Truth of Suffering

II. The Truth of the Cause of Suffering

III. The Truth of the Cessationof Suffering

IV. The Truth of the Path Leadingto the Cessation of Suffering

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The Four Noble Truths:

The Essence of Buddhism

The rst teaching of the Buddha, delivered after heattained enlightenment at Isipatana, near Varanasi 1,was on the “Four Noble Truths.” The Four NobleTruths are the fundamental teachings of Buddhism;they were realized, experienced, and taught by theBuddha himself. The following Four Noble Truths

encapsulate the true nature of life and the universe. I. The Truth of SufferingII. The Truth of the Cause of SufferingIII. The Truth of the Cessation of SufferingIV. The Truth of the Path Leading to the

Cessation of Suffering

The Four Noble Truths form the foundation ofBuddhism from which all Buddhist sutras are derived.

1. Modern day Sarnath, near Benares.


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Though the Four Noble Truths are usually associatedwith Theravada Buddhism, the Flower AdornmentSutra, a Mahayana sutra, even has a chapter devotedto the Four Noble Truths. Thus, all Buddhists shouldlearn the fundamental teachings of the Four Noble

Truths.The word “truth” in the Four Noble Truths hasthe meaning of investigating reality. The rst nobletruth is the “truth of suffering,” which is to see thatthis world is like a burning house, full of sufferingand lacking in Joy. The second noble truth is the“truth of the cause of suffering,” which is to realizethat the af ictions of greed, anger, and ignorance arethe causes of birth, death, and suffering. The thirdnoble truth is the “truth of the cessation of suffer-ing,” which is to attain the true nature of nirvana.

The fourth noble truth is the “truth of the path lead-ing to the cessation of suffering,” which is to ndthe way to transcend the world of suffering and ndreal happiness via what the Buddha called the NobleEightfold Path.

The rst and second noble truths describe the for -mation of this mundane world of delusion; the sec-ond noble truth is the cause, and the rst is the effect.In the same way, the third and fourth noble truths de-scribe how we can enter the supramundane world ofenlightenment; the fourth noble truth; the eightfold

path—when it is practiced, acts as the cause for the


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third noble truth—nirvana. Let us look at the Four Noble Truths one by one.

I. The Truth of Suffering

We should have a joyful, optimistic, and positiveoutlook on life. We should not constantly talk aboutsuffering, walk around with knitted eyebrows andsad expressions, and be consumed by depressionand misery. However, after hearing the Four NobleTruths, some people may wonder: If we should seek

joy in life, then why does Buddhism dwell so muchon suffering?

The reason the Buddha spoke of suffering is thatit is important for us to realize that all kinds of suffer-ing exist in this world. Once we know the true nature

of suffering, we can nd a way to end our suffering.Understanding the existence of suffering is only partof the process. Learning how to put an end to it, and,thus, how to be free from it, is the ultimate reason wetalk about suffering in Buddhism.

Some people may think, “Why does Buddhismsay that life is full of suffering? I am not hungry forfame and wealth, nor am I hampered by love andemotion. My life is lled with happiness.” Accordingto the Buddhist sutras, there are many forms of suf-fering, both physical and mental. Some people have

less desire for material comforts; they are able to


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withstand the hardships of extreme weather and ac-cept the pain of poverty. There are those who can riseabove the attachment of emotions, handle the agonyof being separated from loved ones, and tolerate thehassle of dealing with people they do not like. No

one, however, is free from the pain that occurs at theend of one’s life. Therefore, it does not make a differ-ence whether or not we discuss suffering; everyonewill experience some kind of suffering during his orher lifetime. If we can fully understand the sourcesof suffering and nd ways to overcome them, thenwe can free ourselves from the deep sea of suffer-ing and enjoy real happiness. What are the causes ofsuffering?

A. Material Things

The rst cause of suffering is the disharmony be -tween material things and oneself. For example, if welive in a small house with many people, we may feelcramped and our crowded living conditions can be-come a source of suffering. If a pillow is too thick ortoo thin, we may not be able to get any sleep, causingus to become restless and then short-tempered. To astudent, even the height of a desk or the brightness ofa light can be a distraction and a source of discomfort.Therefore, dissatisfaction with such material things

in our everyday lives can give rise to suffering.


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Not only can external material things be a sourceof suffering, but one’s skin, hair, and nails, if nottaken care of properly, can also become lthy and

become a source of distress. There is a Chinese prov-erb that says, “Our hair is like three thousand strands

of trouble.” Our lives are inextricably connected tomaterial things.

B. People

The disharmony between other people and oneselfcan be the greatest cause of af iction. For example,we cannot always be with the people we love, yet wehave to deal with people we dislike.

Due to differences in our views and the ways inwhich we handle situations, con icts arise and suf -

fering ensues. Sometimes, even when we are care-ful and try not to offend others, we still feel insecurewhen we see people whispering in a group becausewe assume that they are criticizing us behind our

backs. Disharmony in our relationships with other people can diminish our aspirations and result in asense of dejection and apathy. Thus, it is essentialto establish harmonious relationships when we dealwith others.


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C. The BodySome people say, “Health is wealth.” Even if we

possess all the treasures in the world and have un- paralleled talents, we cannot accomplish anythingwithout a healthy body. The body’s cycle of aging,

sickness, and death is a natural phenomenon that noone can escape. A healthy person will become weakone day. A beautiful complexion will wither withage. Although we may aunt our strength when weare young, our bodily organs will nonetheless startto deteriorate with the passing of time. Our eyesightwill degenerate and our movements will slow down.Even a minor cold can con ne us to bed for severaldays. A minor toothache can make us toss and turnin our sleep. Due to the disharmony between one’s

body and oneself, all manner of suffering occurs one

after another.

D. The Mind

The mind likes to take control and be like a king,ruling over all his subjects. It is also like an un-tamed horse running wild, not willing to be con-trolled. When greed, anger, and ignorance appear inour minds, though we try hard to keep them undercontrol, they resurface time and time again. Our ef-forts seem so futile. Suffering arising from the dis-

harmony between one’s mind and oneself can exceed


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the suffering brought about by disharmony of the body. When the body becomes ill, we can cure it withmedicine, but when the mind is sick, even the best

physician may not know what to do.We often hear people complaining to others:

“You’re not listening to what I am saying!” Actually,the one who is not listening is not someone else, but our own mind. We often cannot stop our mindfrom wandering or creating mental af ictions. In thissense, our own mind can be our most formidable en-emy. If we are constantly at odds with our own mind,suffering is inevitable.

E. Desire

As human beings, it is impossible for us to be com-

pletely without desire, but desires can be wholesomeor unwholesome. Wholesome desires are those suchas wanting to become a sage or a Buddha, to excelin one’s career, to serve one’s community, or to ben-e t one’s country and fellow human beings. On theother hand, coveting material comforts, grasping for

power and position, or craving the pleasure of a loveaffair are unwholesome desires and can lead to ourdownfall. Even wholesome desires, when not man-aged properly, can become overwhelming burdensand give rise to great suffering. Unwholesome de-

sires are even more damaging! Thus, an important


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ingredient of success is knowing how to transcendone’s material desires.

F. Views

“View” refers to our way of thinking and our percep-tions. While a lack of material things is tolerable, iso-lation due to one’s views and solitude of the spirit arethe most dif cult to bear. Since ancient times, manyseekers of truth have found themselves having to trav-el the path of Truth alone. In fact, the Buddha almostconsidered entering nirvana immediately after his en-lightenment due to concern that living beings may not

be able to understand the Truth he had realized. What makes us suffer most are those views and

concepts which seem correct but are actually wrong.

During the Buddha’s time, there were ascetics who practiced all kinds of self-morti cation. Some stoodupside down in the forest; some sat dangerously closeto res; some submerged themselves in water; somerefused to eat; and some went about naked. Theytried to use every type of method to torture their bod-ies so that they might be liberated from their bodies.Because of their wrong views and understanding,these ascetics in icted physical pain on themselvesunnecessarily. Wrong views and understanding cancause us much suffering; they are the main stumbling

blocks to our realization of the Truth.


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G. NatureIn human history, our rst struggles were betweenourselves and the natural world. Since ancient times,the amount of suffering brought upon us by naturaldisasters such as hurricanes, earthquakes, and res,

has been incalculable. When there is too much rain,ooding occurs and can completely cover low-lyingareas. When there is too little rain, a drought occurs,cracking the soil and making it impossible to plantcrops. The suffering we experience because of thedisharmony between nature and ourselves are clearand direct.

H. The Self

The real root of suffering, whether caused by ex-

ternal factors such as material things and nature, or by internal factors such as the mind and our views,can be traced to our attachment to “I” and “mine.”According to Buddhism, the source of all sufferingis the illusory self, the “I.” This “I” is but a com-

bination of what the Buddha called the “ ve aggre -gates”: form, feeling, perception, mental formations,and consciousness. When the ve aggregates cometogether, they result in life, but they can only exist to-gether as long as the proper conditions are present.

Nothing can exist unless the conditions for its

existence are appropriate. Ordinarily, we live as if


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the body, which is made up of the ve aggregates,can exist eternally. We cling to the body as the realself, creating all kinds of cravings, which in turn leadto endless suffering. If we can see through the illu-sion of the “self” and realize the wondrous truth of

emptiness, then we can transcend all suffering. The Heart Sutra says, “[The Bodhisattva] contemplatesthe emptiness of the ve aggregates and overcomesall suffering.”

How can we realize the emptiness of the ve ag -gregates and overcome all suffering? If we can real-ize the “sel ess” nature of all things, (i.e., all thingsdo not have an independent, permanent “self”), thenwe can realize the emptiness of the ve aggregates.Once this is realized, suffering will be overcome.Let me illustrate what this means with the following

example.Soccer is a very popular sport around the world,and spectators at soccer matches often number in thetens of thousands. Among the spectators at one ofthese matches was a man who was smoking whilewatching the game. He was so absorbed in the gamethat he did not realize his cigarette was too close tothe man next to him and it burned a hole in his neigh-

bor’s clothing.“Ouch, that hurts!” the neighbor yelled.The smoker then realized what he had done, and

quickly apologized. The person whose clothing was


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suffering. Buddhism not only emphasizes the eradi-cation of our present suffering; more importantly, itteaches us how to eradicate the roots of suffering andliberate ourselves from the endless cycle of birth anddeath. Suffering in Buddhism is not pessimistic ac-

ceptance; it is something we must actively overcomeand transcend.Some may say, “I am not a Buddhist, and I am

not free from the suffering of birth, aging, sickness,and death. But even Buddhists are still subject tothose same kinds of suffering. What then is the pointof Buddhism?” This is true; believing in Buddhismcannot prevent birth, aging, sickness, and death. But,when faced with such suffering, we will have greaterstrength to overcome it. When we come face to facewith death, we will be able to accept it more openly

and gracefully.Many of the great enlightened Buddhist masterschose to live in the forest, by the water, or even incemeteries, in order to realize their Buddha nature.Many of the noble followers of Confucianism choseto leave the hustle and bustle of city life to lead asimple, honest, and tranquil life without any worldlydesires. Most people nd such a lifestyle dif cult toaccept, but these sages willingly lived lives of sim-

plicity and in great happiness. Why? This was be-cause they had such high aspirations for themselves.

They had great con dence in their ideals, so they had


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the strength to endure the hardships and sufferingthat ordinary people cannot.

A proper understanding of religion will give usthe strength to overcome hardships willingly. Many

people pray to all varieties of gods, asking for pro-

tection, money, wealth, health, and all the things thatthey deem “good” in life. This type of belief can onlyencourage greed. When these people cannot get whatthey want, they end up in despair. Some might even

blame the gods for their suffering. This kind of beliefsystem, which is based on greed, cannot give peoplestrength.

True Buddhists should not make unreasonabledemands from the Buddhas or bodhisattvas. Instead,we should follow the way of the Buddhas and bo-dhisattvas and be willing to dedicate ourselves to the

bene t of all beings. If we have this kind of beliefand spiritual understanding, then we will have thestrength to overcome the af ictions caused by mis -fortune and other dif culties. If we can accept withequanimity when others are either nice or hostile tous, and if we can look at all worldly matters, be theygood or bad, in the same way, then we can confrontsuffering with ease and calmness.

Buddhism may speak of suffering in life, but I personally feel that life is full of joy. Why? Althoughsuffering exists, if we can use our strength to deal

with it then we can understand the real meaning of


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eradicated. However, “non-self” does not mean thatwe have to destroy our lives; Buddhism is not nihil-istic! Buddhism does not deny that life has value andmeaning. “Non-self” means to free oneself from at-tachment to the self, the love of self, and the desires

of the self. It does not mean we should destroy every-thing, or give up everything. Even if we were to com-mit suicide, death would only occur to this illusory

body, not to our persistent clinging to the “self.”In Buddhism, the teachings on “non-self” encom-

passes the teachings on wisdom, dependent origina-tion, compassion, and emptiness. It is through lettinggo of the attachment to “self” and wrong views thatwe can realize the Ultimate Truth. It is only when wecan eradicate the “small self” of the ego that is asso-ciated with greed, anger, and sel sh desires that we

can manifest our true, pure, and joyous nature. Thenoble men and women who realize the true nature of“self” do not leave the multitude. They still drink tea,eat meals, deal with other people, and handle matters;they still live normal lives. The only difference is thatthey have a pure state of mind in their daily and spiri-tual lives. They have given up all kinds of obsessionsand have realized the real nature of things. They arefree from the suffering caused by impermanence andhave experienced eternity.

The “self” that we cling to so dearly is like a

dream: it is an illusion. Our life lasts only for a few


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fruit is produced from the seeds of our unwholesomedeeds. No one can give us fortune or misfortune. Wecreate our own good and bad actions; no one elsecontrols us. Thus, we can see that Buddhism has agreat deal of respect for free will. It is a religion that

believes in self-discipline, and that one will reap theresults of one’s own actions.Dr. Hu Shi, the great modern Chinese Scholar,

said, “Whatever harvest one wants, one must rst plant accordingly.” Karma is like a seed. We haveto sow the kind of seed that will produce the type offruit we would like to harvest. Similarly, our actionswill determine our karmic effect. Karma presentsequal opportunity and is perfectly accurate. No oneis exempt from the effects of karma, even the richand powerful. The effects of karma apply equally to

everyone regardless of position, gender, status, orwealth. Everyone will receive what they deserve andrender their own karmic outcome. No one can takesomeone else’s place, whether it be husband or wife,father or son, teacher or student, or our friends. Ourkarma is a clear record of our actions, so accuratethat not even today’s supercomputers can be com-

pared to it.When everyone understands the concept of

cause and effect, the morals of society will improve,crime will decrease, and we will be able to easily es-

tablish a joyous and peaceful society. Therefore, the


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concept of cause and effect plays a very importantrole in purifying our minds and raising the moralityof society.

But there are still questions that remain. Onemay say, “I know a person who has done many bad

things in his life. He has not only gone unpunished but enjoys honor and wealth. On the other hand, an-other person I know has done many good things, butmisfortune seems to follow him. How does the Lawof Cause and Effect work in these situations?”

Actually, this, too, is the Law of Cause andEffect. Why? As mentioned earlier, the Law of Causeand Effect is like planting seeds. Some plants will

become lush and green in one year. Some will takeseveral years to grow. Likewise, some karmic resultswill ripen in this lifetime, some will ripen in the next

lifetime, and some will not ripen for many lifetimesto come. The effects of karma may be immediate ordelayed, but we cannot refute their existence. Thereis a proverb in Buddhism that says, “Good begetsgood, evil begets evil. All causes will give rise to re-sults; it is just a matter of time.” The Law of Causeand Effect is absolutely fair. It is only a matter oftime. This is why we talk about cause and effect interms of past, present, and future lifetimes.

Some readers who have received a higher educa-tion may react by saying, “This is the 21st century;

our technology and civilization are highly advanced.


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Why should we believe in superstitions like cause andeffect?” Actually, the Law of Cause and Effect is themost scienti c and accurate of all the natural laws.The Law of Cause and Effect controls every singleminute of our lives; we cannot live apart from it. For

example, when we are hungry, we eat. After we eat,we are not hungry anymore. When we are tired, werest. After we rest, we will be full of energy. Everylittle part of our lives, even our mental activities of

perception, emotion, and volition, play out accordingto the Law of Cause and Effect. Therefore, if we wishto be happy, we should sow good seeds. Then we willtaste the sweetness of our own good fruit.

When the rst child conceived through in vitrofertilization was born the entire world was shocked.Although the child was not conceived inside the

mother, the child still required the father’s spermand the mother’s ovum, together with the supportof science, in order to grow. Even a child conceivedthrough in vitro fertilization still requires all the rightconditions to be present; thus this method of concep-tion is totally consistent with the Law of Cause andEffect.

There is nothing in this world that can escape theLaw of Cause and Effect. Once unwholesome karmais done, a bad effect will surely follow. Although thearising and the accumulation of bad karma can bring

us suffering, after it reaches fruition there is still


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room for hope and a bright future. It is similar to a person who borrows money from many people and isheavily in debt. After he repays all his debts, he will

be free. It may also be compared to a criminal who isfreed after serving a prison term. A person who has

committed many bad deeds can still have a beautifulfuture after he has borne the fruit of his karma.According to the Buddha’s teachings, all phe-

nomena are impermanent. Bad karma is also imper-manent and empty, without an innate self-nature. Ifwe stop creating unwholesome karma and insteadcreate wholesome karma, we will be free from suf-fering one day and can be truly happy. Thus, the Lawof Cause and Effect is neither pessimistic nor fatalis-tic; rather, it is optimistic and progressive. If we wantto free ourselves from the depths of the sea of suf-

fering, we must rst eradicate the cause of sufferingand then cease to generate any more unwholesomekarma. Then a life of joy will not be out of reach.Therefore, a full understanding of the original causeof suffering is absolutely necessary to achieve a lifeof joy.

III. The Truth of the Cessation of Suffering

If someone were to ask, “Why be a Buddhist? Whatis the purpose of Buddhism?” How would you an-

swer? If you ask me, my answer may frighten you,


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because I am a Buddhist for the sake of seeking“cessation.”

The word “cessation” may make people thinkof annihilation, extermination, or nothingness, andmake people fearful. In the history of Buddhism,

there have been many cases in which the meaningof the Buddha’s teaching was misinterpreted due toincorrect translations, and these mistakes becameobstacles to the propagation of Buddhism. Ordinary

people may hear the word “cessation” and think ofannihilation or extermination, but the real meaningof the third noble truth is to rid oneself of the af ic -tion of delusion and discrimination so that one’s truenature is revealed just as it is. Thus, cessation in thiscase is not pessimistic nor destructive, but positive,creative, and constructive.

“Cessation” is the ideal state in which greed, an-ger, and ignorance have been completely eradicated.The quiet, peaceful state of nirvana will appear onlywhen the re of sensual desire is extinguished. TheBuddha’s teachings on wisdom and emptiness also

point to the same goal: we should empty out our de-lusion, greed, and craving, so that we can uncoverour wisdom.

When the concept of “emptiness” is broughtup, there are some who object and say. “I supposethen that heaven and earth are empty, and that the

self and others do not exist. This ‘emptiness’ pulls


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people into an aimless world of nothingness. Itsounds horrible!”

Actually, the doctrine of emptiness in Buddhismdoes not mean nonexistence or nihilism. The in -nite expanse of existence is contained within empti-

ness; there would be no existence without emptiness.Our typical conception of existence is inaccurate, but the Buddhist idea of emptiness allows for trueexistence and all the wonders of reality. How doesemptiness become non-empty and cessation becomeunceasing?

If I wished to organize a lecture, the rst ques -tion to consider would be “Where should we hold thelecture?” If there’s no space, it’s not possible for us toorganize the lecture. Usually, when we want to orga-nize something, we have to consider ve factors: peo -

ple, subject, time, place, and object. “Place” meansspace. Space has a very intimate relationship withour lives. For example, your pocket can hold things ifit has space. You can put money in your purse if it isempty. It is because your nose, ears, mouth, stomach,intestines, and pores are empty that you can breathe,absorb nutrients, metabolize, and maintain your life.If all these spaces were not empty, people would not

be able to survive. Because there is emptiness, thereis existence. If there were no empty space, we couldnot construct buildings. This is how emptiness gives

rise to existence. Thus “cessation” and “emptiness”


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do not mean nothingness. The cessation of illusionand the elimination of the unreal are the prerequisitesfor the manifestation of true, wondrous existence.

Xunzi, the great Confucian scholar, suggestedthat one needs to go through three stages to cultivate

the mind: emptiness, uni cation, and stillness. Therst stage, emptiness, means that one should createan appropriate “space” within one’s mind and not bestubborn or condescending. If one has space within,new knowledge can be easily absorbed and others’suggestions are readily accepted. Progress will sure-ly follow.

It says in one of the sutras, “If one wishes toknow about the Buddha’s state of mind, one shouldexpand one’s mind like empty space.” We have allseen space, but who can clearly describe its form and

shape? Is space rectangular in shape, square, or cir-cular? Space is everywhere. The space that lls a cupwill take on a cup-like shape, while the space insidea box is rectangular in shape. Since space does nothave any de nite, xed form, it can take on any form.The teaching on emptiness transcends both existenceand non-existence. If we can expand our mind to

be like the in nity of space, we will understand theBuddha’s state of mind.

To become a Buddha we must realize the truenature of wisdom and emptiness, and understand the

truth of nirvana and cessation. Cessation means the


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extinction of birth and death and the severing of thecycle of rebirth. The cycle of rebirth is the reason forour suffering, which we must endure through long

periods of anguish. Therefore, only by eradicatingthe cycle of rebirth—which we are caught in because

of our desires—will we attain the ultimate freedomof no birth and no death. Hence, if we wish to befree from the pain of suffering, we must solve the

problem at its root, that is, to extinguish all of ourmundane desires.

When you hear that Buddhism advocates that people should eliminate all mundane desires, youmay fear that if you become a Buddhist you are nolonger free to marry, have children, make money,have a high position, or enjoy worldly pleasures.However, there is no need to worry. Buddhism is

a religion that seeks peace and joy. It does not re-nounce normal living; what it rejects is overindul-gence. In fact, as a Buddhist, one can still marry, do

business, and live a normal life. There is a Buddhistsutra, the Vimalakirti Sutra , that describes a laymannamed Vimalakirti who was married and very well-to-do, yet he was not a slave to material desire. In thesutra, he is described thus, “Though a layman, he isnot attached to the three realms. Though married, healways cultivates purity.”

There are those who say that Buddhism rejects

affection. In reality, Buddhism strongly emphasizes


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affection; what Buddhism seeks to eliminate is self-ish affection and desire. One should transform self-ish affection into compassion and sel sh desire intowisdom. The affection advocated by Buddhism isdevotion, not possession. It promotes the compas-

sion of giving, not wanting. The love advocated byBuddhism is love for all sentient beings, not just onespeci c being. The bodhisattva’s 2 compassionate actof aiding all sentient beings is the manifestation ofthis sel ess affection in its highest form. Affectionthat embodies compassion and wisdom will not goawry. Some people seek out romantic love all theirlives. Although love may bring about happiness, itcan also be a source of suffering. When we read thenewspaper, we see that murders occur every day.When we examine the underlying causes of these

crimes, we see that relationships and money are usu-ally the main causes. Love without wisdom and compassion is a very dangerous trap.

There are some who believe that joy in life is noth-ing but the possession of love and money. Buddhismadvocates that people should eliminate sel sh affec -tion and greed for money. In that case, what kind ofhappiness can one attain from Buddhism? Actually,Buddhism does not get rid of money itself, nor doesit say that “money is a poisonous snake.” Being poor

2. A bodhisattva is a Buddhist practitioner who has vowed to become a Buddha to liberate all sentient beings.


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is not a sin, nor is being rich loathsome. In fact, ac-cording to the Mahayana bodhisattva path, as long aswealth does not make one greedy, and as long as posi-tion can bene t the propagation of Buddhism, wealthor a high position can be bene cial. Wealth and po -

sition can be very useful in promoting Buddhism.Wealth in itself is neither good nor bad; the key liesin the way it was created and is used.

Some people have the misconception thatBuddhism says that we must renounce all posses-sions. This simply is not true. Actually, Buddhismsays that it is important to have things; it is just thatthe things we should have are different from what

people generally think. According to Buddhism whatwe should “have” is joy, not just for ourselves, butfor all sentient beings. The way to accomplish this

goal is to develop the mind of non-attachment, thatis, to have everything by not possessing anything.I often say that we should consider “not having”

as “having,” just as we should see emptiness as ex-istence. As I mentioned earlier, without emptinessthere is no existence; and in the same way we canonly “have” things by “not having.” When we pos-sess things they are by nature limited, measurable,and calculable; whereas, “not having” is limitless,immeasurable, and boundless.

Within life there are two worlds. The one before

our eyes is a narrow “world of possessing.” Because


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of their ignorance, sentient beings ght for their possessions. They do not know that when they turnaround, they will nd that there is another larger andwider world behind them. This other world is the“world of not having” and will be realized only if

one’s sel sh desires and emotions are eradicated. Inthis world of “not having,” birth and death are eradi-cated, desires are extinguished, and all duality, differ-ences, and illusions no longer exist. It is a completelyliberated and carefree state of being. This is the statethat all Buddhists should strive to attain.

When can this state of liberation be attained?Does one have to wait until one’s physical body isdead and life is no more? No. This very state wasattained by the Buddha as he sat beneath the bodhitree on the night of his enlightenment. If we work

diligently, we can attain this state just as the Buddhadid.What is the state of an enlightened being? In the

eyes of most people, an enlightened person often be-haves very strangely. For example, in the records ofChan Buddhism, 3 the enlightened Chan masters haddifferent ways of expressing themselves when they

became enlightened. Some disciples laughed madly,and others struck their masters; the masters did notmind such behavior, they actually approved of it.

3. Also known as Zen Buddhism.


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This kind of behavior was completely unacceptableto ordinary people. However, to an enlightened be-ing, expressions such as these denote the nature ofChan.

IV. The Truth of the Path Leading to theCessation of Suffering

How can we remove the causes of suffering? TheBuddhist teachings describe the process in greatdetail, and there are many teachings, including thefour immeasurable states of mind, the four univer-sal vows, the threefold training, the ve precepts, theten wholesome actions, the seven limbs of enlight-enment, the Noble Eightfold Path, the thirty-seven

practices to enlightenment, and the six perfections.

All of these are considered part of the path, but forthe sake of brevity it is best to describe the NobleEightfold Path.

The Noble Eightfold Path includes eight fac-tors that, when practiced correctly, lead to the ces-sation of suffering. These steps are right view, rightthought, right speech, right action, right livelihood,right effort, right mindfulness, and right meditativeconcentration. The Noble Eightfold Path appears to

be very simple, but to understand it thoroughly is notso easy. Let us take a look at each of the elements in

the Noble Eightfold Path.


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see the true nature of life and the universe as it re-ally is, only if one has the right view. If one lacks theright view when observing this earthly world, seri-ous mistakes will be made. It is like peering at ow -ers through a heavy fog or like blind people touching

an elephant.

B. Right Thought

Right thought is right volition, decision, and contem- plation. It means not having thoughts of greed, anger,and ignorance. These three poisons of greed, anger,and ignorance are the main obstacles on our road toenlightenment. They continually occupy our mindsand contaminate our pure nature. It is not easy to berid of these three poisons. We have to exert effort

constantly to maintain the right thinking needed toovercome these three poisons and enter the path toBuddhahood.

C. Right Speech

Using right speech means that we should not lie,slander others, use harsh language, or utter frivolousspeech. There is a Chinese proverb that says, “Illnesscomes from what you eat. Trouble comes from whatyou say.” Our mouth is like a very sharp axe. If we

say something inappropriate, we will not only hurt


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others but also ourselves. Thus, it is very importantthat we choose our words wisely.

D. Right ActionRight action means that we should not kill, steal, en-

gage in sexual misconduct, or take intoxicants of anykind. Besides abstaining from doing unwholesomedeeds, we also need to actively perform wholesomedeeds.

E. Right Livelihood Right livelihood refers to the proper way of makinga living; abstaining from unethical jobs such as op-erating gambling houses, selling alcoholic beveragesor instruments that can kill; and operating slaugh-

terhouses. Also, part of right livelihood is havingwell-disciplined habits such as getting an adequateamount of sleep, food, exercise, rest, and work. Rightlivelihood not only promotes ef ciency and health,it also enables us to have a joyous family life and astable society.

F. Right Effort

Right effort means to apply our effort in four areas:1) to not produce unwholesome qualities that have

not been produced; 2) to eliminate the unwholesome


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qualities that already exist; 3) to nurture wholesomequalities that have not yet been produced; and 4) tomaintain and multiply the wholesome qualities thatalready exist.

G. Right Mindfulness

To have right mindfulness is to keep one’s attention,awareness, and mind focused on the four foundationsof mindfulness: 1) the body is impure; 2) feelingswill always result in suffering; 3) the mind is imper-manent; 4) all phenomena do not have a substantialself.

If we always contemplate the meaning of impermanence, suffering, and non-self, we will not begreedy for the tri ings of this world. We will strive

diligently for the Truth.

H. Right Meditative Conc entration

Right concentration refers to the four stages of medi-tative concentration ( dhyana ). What it really means isthat we should concentrate our volition and thoughtsthrough meditation.

If we can fully master the eight elements of this Noble Eightfold Path, we will reach Buddhahood.

So far, we have learned about the Four Noble

Truths, which can be compared to the process of


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you should realize it; such is the path, you should practice it.” In the third turning the Buddha sharedhis realization. The Buddha told his students that hehimself had realized the Four Noble Truths. He en-couraged all sentient beings to put forth their effort

and strive to realize the Four Noble Truths just as hehad done himself. The Buddha told them, “Such issuffering, I have understood it; such is the cause ofsuffering, I have ended it; such is the cessation ofsuffering, I have realized it; such is the path, I have

practiced it.” From the emphasis the Buddha put onthe Four Noble Truths, we know they must be veryimportant.

The Four Noble Truths are the fundamentalteachings of Buddhism. They have been practicedfor over two thousand years. Their content is very

profound indeed, such that it is dif cult to expresstheir profundity in such a short space. Although whatyou have just read is only a brief introduction, it hassurely planted wholesome seeds for your future in-vestigation of Buddhism.

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