THUS has it been said by the Buddha, the Enlightened One: It is
through not understanding, not realizing four things, that I,
Disciples, as well as you, had to wander so long through this round of
rebirths. 

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And what are these four things? They are the Noble Truth
of Suffering, the Noble Truth of the Origin of Suffering, the Noble
Truth of the Extinction of Suffering, the Noble Truth of the Path that
leads to the Extinction of Suffering.
  As long as the absolutely true knowledge and insight as regards
these Four Noble Truths was not quite clear in me, so long was I not
sure, whether I had won that supreme Enlightenment which is
unsurpassed in all the world with its heavenly beings, evil spirits
and gods, amongst all the hosts of ascetics and priests, heavenly
beings and men. But as soon as the absolutely true knowledge and
insight as regards these Four Noble Truths had become perfectly
clear in me, there arose in me the assurance that I had won that
supreme Enlightenment unsurpassed.
  And I discovered that-profound truth, so difficult to perceive,
difficult to understand, tranquilizing and sublime, which is not to be
gained by mere reasoning, and is visible only to the wise.
  The world, however, is given to pleasure, delighted with pleasure,
enchanted with pleasure. Verily, such beings will hardly understand
the law of conditionality, the Dependent Origination of every thing;
incomprehensible to them will also be the end of all formations, the
forsaking of every substratum of rebirth, the fading away of
craving; detachment, extinction, Nirvana.
  Yet there are beings whose eyes are only a little covered with dust:
they will understand the truth

WHAT, now, is the Noble Truth of Suffering?
  Birth is suffering; Decay is suffering; Death is suffering;
Sorrow, Lamentation, Pain, Grief, and Despair, are suffering; not to
get what one desires, is suffering; in short: the Five Groups of
Existence are suffering.

What, now, is Birth? The birth of beings belonging to this or that
order of beings, their being born, their conception and springing into
existence, the manifestation of the groups of existence, the arising
of sense activity-this is called Birth.
  And what is Decay? The decay of beings belonging to this or that
order of beings; their getting aged, frail, grey, and wrinkled; the
failing of their vital force, the wearing out of the senses-this is called Decay.
  And what is Death? The parting and vanishing of beings out of this
or that order of beings, their destruction, disappearance, death,
the completion of their life-period, dissolution of the groups of
existence, the discarding of the body-this is called Death.
  And what is Sorrow? The sorrow arising through this or that loss
or misfortune which one encounters, the worrying oneself, the state of
being alarmed, inward sorrow, inward woe-this is called Sorrow.
  And what is Lamentation? Whatsoever, through this or that loss or
misfortune which befalls one, is wail and lament, wailing and
lamenting, the state of woe and lamentation this is called Lamentation.
  And what is Pain? The bodily pain and unpleasantness, the painful
and unpleasant feeling produced by bodily contact-this is called Pain.
  And what is Grief? The mental pain and unpleasantness, the painful
and unpleasant feeling produced by mental contact-this is called Grief.
  And what is Despair? Distress and despair arising through this or
that loss or misfortune which one encounters, distressfulness, and
desperation-this is called Despair.
  And what is the "suffering of not getting what one desires?" To
beings subject to birth there comes the desire: "O that we were not
subject to birth! O that no new birth was before us!" Subject to
decay, disease, death, sorrow, lamentation, pain, grief, and
despair, the desire comes to them: "O that we were not subject to
these things! O that these things were not before us!" But this cannot
be got by mere desiring; and not to get what one desires, is suffering.

And what, in brief, are the Five Groups of Existence? They are
Corporeality, Feeling, Perception,  [mental]  Formations, and
Consciousness.

Any corporeal phenomenon, whether one's own or external, gross or
subtle, lofty or low, far or near, belongs to the Group of
Corporeality; any feeling belongs to the Group of Feeling; any
perception belongs to the Group of Perception; any mental formation
belongs to the Group of Formations; all consciousness belongs to the
Group of Consciousness.
  [Our so-called individual existence is in reality nothing but a mere
process of these "bodily and mental" phenomena, which since immemorial
times was going on before one's apparent birth, and which also after
death will continue for immemorial periods of time. In the
following, we shall see that these five Groups, or Khandhas-either
taken separately, or combined-in no way constitute any real
"Ego-entity," and that no Ego-entity exists apart from them, and hence
that the belief in an Ego-entity is merely an illusion. Just as that
which we designate by the name of "chariot," has no existence apart
from axle, wheels, shaft, and so forth: or as the word "house" is
merely a convenient designation for various materials put together
after a certain fashion so as to enclose a portion of space, and there
is no separate house-entity in existence:-in exactly the same way,
that which we call a "being," or an "individual," or a "person," or by
the name is nothing but a changing combination of physical and
psychical phenomena, and has no real existence in itself.]

What, now, is the Group of Corporeality? It is the four primary
elements, and Corporeality derived from them.
  And what are the four primary elements? They are the Solid
Element, the Fluid Element, the Heating Element, the Vibrating
Element.

 [The four elements, or-to speak more correctly-the four elementary
qualities of matter, may be rendered in English as: Inertia, Cohesion,
Radiation, and Vibration.
  The twenty-four corporeal phenomena which depend upon them are,
according to the Abhidharma: eye, ear, nose, tongue, body, visible
form, sound, odor, taste, masculinity, femininity, vitality, organ
of thinking, gesture, speech, space  (cavities of ear, nose, etc.),
agility, elasticity, adaptability, growth, duration, decay,
variability, change of substance.]

1. What, now, is the Solid Element? The solid element may be one's
own, or it may be external. And what is one's own solid element? The
dependent properties, which on one's own person and body are hard
and solid, as the hairs of head and body, nails, teeth, skin, flesh,
sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen,
lungs, stomach, bowels, mesentery, excrement, or whatever other
dependent properties which on one's own person and body are hard and
solid-this is called one's own solid element. Now, whether it be one's
own solid element, or whether it be the external solid element, they
are both only the solid element.
  And one should understand, according to reality, and true wisdom:
"This does not belong to me; this am I not; this is not my Ego."
   2. What, now, is the Fluid Element? The fluid element may be
one's own, or it may be external. And what is one own fluid element?
The dependent properties, which on one's own person and body are
watery or cohesive, as bile, phlegm, pus, blood, sweat, lymph,
tears, semen, spit, nasal mucus, oil of the joints, urine or
whatever other dependent properties which on one own person and body
are watery or cohesive-this is called one's own fluid element. Now,
whether it be one's own fluid element, or whether it be the external
fluid element, they are both only the fluid element.
  And one should understand, according to reality, and true wisdom:
"This does not belong to me; this am I not; this is not my Ego."
  3. What, now, is the Heating Element? The heating element may be one
own, or it may be external. And what is one's own heating element? The
dependent properties, which on one's own person and body are heating
and radiating, as that whereby one is heated, consumed, scorched,
whereby that which has been eaten, drunk, chewed, or tasted, is
fully digested; or whatever other dependent properties, which on one's
own person and body are heating and radiating this is called one's own
heating element. Now, whether it be one's own heating element, or
whether it be the external heating element, they are both only the heating element.
  And one should understand, according to reality, and true wisdom:
"This does not belong to me; this am I not; this is not my Ego."
  4. What, now, is the Vibrating Element? The vibrating element may be
one's own, or it may be external. And what is one's own vibrating
element? The dependent properties, which on one's own person and
body are mobile and gaseous, as the upward-going and downward-going
winds; the winds of stomach and intestines; in-breathing and
out-breathing; or whatever other dependent properties, which on
one's own person and body are mobile and gaseous-this is called
one's own vibrating element. Now, whether it be one's own vibrating
element, or whether it be the external vibrating element, they are
both only the vibrating element.
  And one should understand, according to reality, and true wisdom:
"This does not belong to me; this am I not; this is not my Ego."
  Just as one calls "hut" the circumscribed space which comes to be by
means of wood and rushes, reeds, and clay, even so we call "body"
the circumscribed space that comes to be by means of bones and sinews,
flesh and skin.

Now, though one's eye be intact, yet if the external forms do not
fall within the field of vision, and no corresponding conjunction
takes place, in that case there occurs no formation of the
corresponding aspect of consciousness. Or, though one eye be intact,
and the external forms fall within the field of vision, yet if no
corresponding conjunction takes place, in that case also there
occurs no formation of the corresponding aspect of consciousness.
If, however, one's eye is intact, and the external forms fall within
the field of vision, and the corresponding conjunction takes place, in
that case there arises the corresponding aspect of consciousness.
  Hence, I say: the arising of consciousness is dependent upon
conditions; and without these conditions, no consciousness arises. And
upon whatsoever conditions the arising of consciousness is
dependent, after these it is called.

Consciousness whose arising depends on the eye and forms, is
called "eye-consciousness."
  Consciousness whose arising depends on the ear and sound, is
called "ear-consciousness."
  Consciousness whose arising depends on the olfactory organ and
odors, is called "nose-consciousness."
  Consciousness whose arising depends on the tongue and taste, is
called "tongue-consciousness."
  Consciousness whose arising depends on the body and bodily contacts,
is called "body-consciousness."
  Consciousness whose arising depends on the mind and ideas, is called
"mind-consciousness."

All formations are "transient"; all formations are "subject to
suffering"; all things are "without an Ego-entity." Corporeality is
transient, feeling is transient, perception is transient, mental
formations are transient, consciousness is transient.

And that which is transient, is subject to suffering; and of that
which is transient, and subject to suffering and change, one cannot
rightly say: "This belongs to me; this am I; this is my Ego."
  Therefore, whatever there be of corporeality, of feeling,
perception, mental formations, or consciousness, whether one's own
or external, whether gross or subtle, lofty or low, far or near, one
should understand, according to reality, and true wisdom: "This does
not belong to me; this am I not; this is not my Ego."
  Suppose, a man who is not blind, were to behold the many bubbles
on the Ganges as they are driving along; and he should watch them, and
carefully examine them. After carefully examining them, they will
appear to him empty, unreal, and unsubstantial. In exactly the same
way, does the monk behold all the corporeal phenomena, feelings,
perceptions, mental formations, and states of consciousness-whether
they be of the past, or the present, or the future, far, or near.
And he watches them, and examines them carefully; and, after carefully
examining them, they appear to him empty, void, and without an Ego
  Whoso delights in corporeality, or feeling, or perception, or mental
formations, or consciousness, he delights in suffering; and whoso
delights in suffering, will not be freed from suffering. Thus I say

          How can you find delight and mirth,
          Where there is burning without end?
          In deepest darkness you are wrapped!
          Why do you not seek for the light?

          Look at this puppet here, well rigged,
          A heap of many sores, piled up,
          Diseased, and full of greediness,
          Unstable, and impermanent!

          Devoured by old age is this frame,
          A prey of sickness, weak and frail;
          To pieces breaks this putrid body,
          All life must truly end in death.

Did you never see in the world a man, or a woman, eighty, ninety, or
a hundred years old, frail, crooked as a gable roof, bent down,
resting on crutches, with tottering steps, infirm, youth long since
fled, with broken teeth, grey and scanty hair, or bald-headed,
wrinkled, with blotched limbs? And did the thought never come to you
that also you are subject to decay, that also you cannot escape it?
  Did you never see in the world a man, or a woman, who being sick,
afflicted, and grievously ill, and wallowing in his own filth, was
lifted up by some people, and put to bed by others? And did the
thought never come to you that also you are subject to disease, that
also you cannot escape it?
  Did you never see in the world the corpse of a man, or a woman, one,
or two, or three days after death, swollen up, blue-black in color,
and full of corruption? And did the thought never come to you that
also you are subject to death, that also you cannot escape it?

 Inconceivable is the beginning of this Samsara; not to be discovered
is any first beginning of beings, who, obstructed by ignorance, and
ensnared by craving, are hurrying and hastening through this round
of rebirths.

[Samsara-the Wheel of Existence, lit., the "Perpetual
Wandering"-is the name by which is designated the sea of life ever
restlessly heaving up and down, the symbol of this continuous
process of ever again and again being born, growing old, suffering,
and dying. More precisely Put: Samsara is the unbroken chain of the
fivefold Khandha-combinations, which, constantly changing from
moment to moment, follow continuously one upon the other through
inconceivable periods of time. Of this Samsara, a single lifetime
constitutes only a vanishingly tiny fraction; hence, to be able to
comprehend the first noble truth, one must let one's gaze rest upon
the Samsara, upon this frightful chain of rebirths, and not merely
upon one single lifetime, which, of course, may be sometimes not
very painful.]
  Which do you think is the more: the flood of tears, which weeping
and wailing you have shed upon this long way-hurrying and hastening
through this round of rebirths, united with the undesired, separated
from the desired this, or the waters of the four oceans?
  Long time have you suffered the death of father and mother, of sons,
daughters, brothers, and sisters. And whilst you were thus
suffering, you have, verily, shed more tears upon this long way than
there is water in the four oceans.
  Which do you think is the more: the streams of blood that, through
your being beheaded, have flowed upon this long way, or the waters
in the four oceans?
  Long time have you been caught as dacoits, or highwaymen, or
adulterers; and, through your being beheaded, verily, more blood has
flowed upon this long way than there is water in the four oceans.
  But how is this possible?
  Inconceivable is the beginning of this Samsara; not to be discovered
is any first beginning of beings, who, obstructed by ignorance, and
ensnared by craving, are hurrying and hastening through this round
of rebirths.
  And thus have you long time undergone suffering, undergone
torment, undergone misfortune, and filled the graveyards full; verily,
long enough to be dissatisfied with all the forms of existence, long
enough to turn away, and free yourselves from them all.

WHAT, now, is the Noble Truth of the Origin of Suffering? It is that
craving which gives rise to fresh rebirth, and, bound up with pleasure
and lust, now here, now there, finds ever fresh delight.

 [In the absolute sense, it is no real being, no self-determined,
unchangeable, Ego-entity that is reborn. Moreover, there is nothing
that remains the same even for two consecutive moments; for the Five
Khandhas, or Groups of Existence, are in a state of perpetual
change, of continual dissolution and renewal. They die every moment,
and every moment new ones are born. Hence it follows that there is
no such thing as a real existence, or "being"  (Latin esse),  but only
as it were an endless process, a continuous change, a "becoming,"
consisting in a "producing," and in a "being produced"; in a
"process of action," and in a "process of reaction," or "rebirth."
  This process of perpetual "producing" and "being produced" may
best be compared with an ocean wave. In the case of a wave, there is
not the slightest quantity of water traveling over the surface of
the sea. But the wave structure, that hastens over the surface of
the water, creating the appearance of one and the same mass of
water, is, in reality, nothing but the continuous rising and falling
of continuous, but quite different, masses of water, produced by the
transmission of force generated by the wind. Even so, the Buddha did
not teach that Ego-entities hasten through the ocean of rebirth, but
merely life-waves, which, according to their nature and activities
(good, or evil),  manifest themselves here as men, there as animals,
and elsewhere as invisible beings.]

There is the "Sensual Craving," the "Craving for
Eternal-Annihilation." Existence," the "Craving for
Self-Annihilation."

 [The "Craving for Eternal Existence," according to the
Visuddhi-Magga, is intimately connected with the so-called
Eternity-Belief," i.e., the belief in an absolute, eternal, Ego-entity
persisting independently of our body.
  The Craving for Self-Annihilation is the outcome of the so-called
"Annihilation-Belief," the delusive materialistic notion of an Ego
which is annihilated at death, and which does not stand in any
causal relation with the time before birth or after death.]
  But, where does this craving arise and take root? Wherever in the
world there are delightful and pleasurable things, there this
craving arises and takes root. Eye, ear, nose, tongue, body, and mind,
are delightful and pleasurable: there this craving arises and takes
root.
  Visual objects, sounds, smells, tastes, bodily impressions, and
mind-objects, are delightful and pleasurable: there this craving
arises and takes root.
  Consciousness, sense impression, feeling born of sense impression,
perception, will, craving, thinking, and reflecting, are delightful
and pleasurable: there this craving arises and takes root.
  If, namely, when perceiving a visual object, a sound, odor, taste,
bodily impression, or a mind object, the object is pleasant, one is
attracted; and if unpleasant, one is repelled.
  Thus, whatever kind of "Feeling" one experiences, pleasant,
unpleasant, or indifferent-one approves of, and cherishes the feeling,
and clings to it; and while doing so, lust springs up; but lust for
feelings, means Clinging; and on Clinging, depends the "Process of
Becoming"; on the Process of Becoming  (Karma-process),  depends
(future)  "Birth"; and dependent on Birth, are Decay and Death,
Sorrow, Lamentation, Pain, Grief, and Despair. Thus arises this
whole mass of suffering.
  This is called the Noble Truth of the Origin of Suffering.

Verily, due to sensuous craving, conditioned through sensuous
craving, impelled by sensuous craving, entirely moved by sensuous
craving, kings fight with kings, princes with princes, priests with
priests, citizens with citizens; the mother quarrels with the son, the
son with the mother, the father with the son, the son with the father;
brother quarrels with brother, brother with sister, sister with
brother, friend with friend. Thus, given to dissension, quarreling and
fighting, they fall upon one another with fists, sticks, or weapons.
And thereby they suffer death or deadly pain.
  And further, due to sensuous craving, conditioned through sensuous
craving, impelled by sensuous craving, entirely moved by sensuous
craving, people break into houses, rob, plunder, pillage whole houses,
commit highway robbery, seduce the wives of others. Then, the rulers
have such people caught, and inflict on them various forms of
punishment. And thereby they incur death or deadly pain. Now, this
is the misery of sensuous craving, the heaping up of suffering in this
present life, due to sensuous craving, conditioned through sensuous
craving, caused by sensuous craving, entirely dependent on sensuous
craving.

 And further, people take the evil way in deeds, the evil way in
words, the evil way in thoughts; and by taking the evil way in
deeds, words, and thoughts, at the dissolution of the body, after
death, they fall into a downward state of existence, a state of
suffering, into perdition, and the abyss of hell. But, this is the
misery of sensuous craving, the heaping up of suffering in the
future life, due to sensuous craving, conditioned through sensuous
craving, caused by sensuous craving, entirely dependent on sensuous
craving.

          Not in the air, nor ocean-midst,
          Nor hidden in the mountain clefts,
          Nowhere is found a place on earth,
          Where man is freed from evil deeds.

 For, owners of their deeds  (karma)  are the beings, heirs of
their deeds; their deeds are the womb from which they sprang; with
their deeds they are bound up; their deeds are their refuge.

Whatever deeds they do-good or evil-of such they will be the heirs.
  And wherever the beings spring into existence, there their deeds
will ripen; and wherever their deeds ripen, there they will earn the
fruits of those deeds, be it in this life, or be it in the next
life, or be it in any other future life.
  There will come a time, when the mighty ocean will dry up, vanish,
and be no more. There will come a time, when the mighty earth will
be devoured by fire, perish, and be no more. But, yet there will be no
end to the suffering of beings, who, obstructed by ignorance, and
ensnared by craving, are hurrying and hastening through this round
of rebirths.

WHAT, now, is the Noble Truth of the Extinction of Suffering? It
is the complete fading away and extinction of this craving, its
forsaking and giving up, the liberation and detachment from it.
  But where may this craving vanish, where may it be extinguished?
Wherever in the world there are delightful and pleasurable things,
there this craving may vanish, there it may be extinguished.
  Be it in the past, present, or future, whosoever of the monks or
priests regards the delightful and pleasurable things in the world
as "impermanent," "miserable," and "without an Ego," as a disease
and cancer; it is he who overcomes the craving.
  And released from Sensual Craving, released from the Craving for
Existence, he does not return, does not enter again into existence.

For, through the total fading away and extinction of Craving,
Clinging is extinguished; through the extinction of clinging, the
Process of Becoming is extinguished; through the extinction of the
(karmic)  process of becoming, Rebirth is extinguished; and through
the extinction of rebirth, Decay and Death, Sorrow, Lamentation,
Suffering, Grief, and Despair, are extinguished. Thus comes about
the extinction of this whole mass of suffering.
  Hence, the annihilation, cessation, and overcoming of
corporeality, feeling, perception, mental formations, and
consciousness, this is the extinction of suffering, the end of
disease, the overcoming of old age and death.
  [The undulatory motion, which we call wave-which in the spectator
creates the illusion of a single mass of water moving over the surface
of the lake-is produced and fed by the wind, and maintained by the
stored-up energies. After the wind has ceased, and no fresh wind again
whips up the water, the stored-up energies will gradually be consumed,
and the whole undulatory motion come to an end. Similarly, if fire
does not get new fuel, it will become extinct. just so, this
Five-Khandha-process-which, in the ignorant worldling, creates the
illusion of an Ego-entity-is produced and fed by the life-affirming
craving, and maintained for some time by means of the stored-up
life-energies. Now, after the fuel, i.e., the craving and clinging
to life, has ceased, and no new craving impels again this
Five-Khandha-process, life will continue as long as there are still
life-energies stored up, but at their destruction at death, the
Five-Khandha-process will reach final extinction.
  Thus, nirvana or "Extinction"  (Sanskrit: to cease blowing, to
become extinct),  may be considered under two aspects:
  1. "Extinction of Impurities," reached at the attainment of
Arahatship, or Holiness, which takes place during the life-time.
  2. "Extinction of the Five-Khandha-process," which takes place at
the death of the Arahat.]

This, truly, is the Peace, this is the Highest, namely the end of
all formations, the forsaking of every substratum of rebirth, the
fading away of craving: detachment, extinction-Nirvana.
  Enraptured with lust, enraged with anger, blinded by delusion,
overwhelmed, with mind ensnared, man aims at his own ruin, at
others' ruin, at the ruin of both parties, and he experiences mental
pain and grief. But, if lust, anger, and delusion are given up, man
aims neither at his own ruin, nor at others' ruin, nor at the ruin
of both parties, and he experiences no mental pain and grief. Thus
is Nirvana immediate, visible in this life, inviting, attractive,
and comprehensible to the wise.
  The extinction of greed, the extinction of anger, the extinction
of delusion: this, indeed, is called Nirvana.

And for a disciple thus freed, in whose heart dwells peace, there is
nothing to be added to what has been done, and naught more remains for
him to do. Just as a rock of one solid mass remains unshaken by the
wind, even so, neither forms, nor sounds, nor odors, nor tastes, nor
contacts of any kind, neither the desired, nor the undesired, can
cause such an one to waver. Steadfast is his mind, gained is
deliverance.
  And he who has considered all the contrasts on this earth, and is no
more disturbed by anything whatever in the world, the Peaceful One,
freed from rage, from sorrow, and from longing, he has passed beyond
birth and decay.

There is a realm, where there is neither the solid, nor the fluid,
neither heat, nor motion, neither this world, nor any other world,
neither sun, nor moon. This I call neither arising, nor passing
away, neither standing still nor being born, nor dying. There is
neither foothold, nor development, nor any basis. This is the end of
suffering.

There is an Unborn, Unoriginated, Uncreated, Unformed. If there were
not this Unborn, this Unoriginated, this Uncreated, this Unformed,
escape from the world of the born, the originated, the created, the
formed, would not be possible.
  But since there is an Unborn, Unoriginated, Uncreated, Unformed,
therefore is escape possible from the world of the born, the
originated, the created, the formed.

THE TWO EXTREMES AND THE MIDDLE PATH

  TO GIVE oneself up to indulgence in sensual pleasure, the base,
common, vulgar, unholy, unprofitable; and also to give oneself up to
self-mortification, the painful, unholy, unprofitable: both these
two extremes the Perfect One has avoided, and found out the Middle
Path, which makes one both to see and to know, which leads to peace,
to discernment, to enlightenment, to Nirvana.

FIRST STEP
RIGHT UNDERSTANDING

  WHAT, now, is Right Understanding? It is understanding the Four
Truths. To understand suffering; to understand the origin of
suffering; to understand the extinction of suffering; to understand
the path that leads to the extinction of suffering: This is called
Right Understanding.

Or, when the noble disciple understands what is karmically
wholesome, and the root of wholesome karma; what is karmically
unwholesome, and the root of unwholesome karma, then he has Right
Understanding.
  ["Karmically unwholesome" is every volitional act of body, speech,
or mind which is rooted in greed, hatred, or delusion, and produces
evil and painful results in this or any future form of existence.]
  What, now, is "karmically unwholesome?"
  In Bodily Action it is destruction of living beings; stealing; and
unlawful sexual intercourse. In Verbal Action it is lying;
tale-bearing; harsh language; and frivolous talk. In Mental Action
it is covetousness; ill-will; and wrong views.
  And what is the root of unwholesome karma? Greed is a root of
unwholesome karma; Anger is a root of unwholesome karma; Delusion is a
root of unwholesome karma.
  [The state of greed, as well as that of anger, is always accompanied
by delusion; and delusion, ignorance, is the primary root of all
evil.]
  Therefore, I say, these demeritorious actions are of three kinds:
either due to greed, or due to anger, or due to delusion.
  What, now, is "karmically wholesome?"
  In Bodily Action it is to abstain from killing; to abstain from
stealing; and to abstain from unlawful sexual intercourse.
  In Verbal Action it is to abstain from lying; to abstain from
tale-bearing; to abstain from harsh language; and to abstain from
frivolous talk.
  In Mental Action it is absence of covetousness; absence of ill-will;
and right understanding.
  And what is the root of wholesome karma? Absence of greed
(unselfishness)  is a root of wholesome karma; absence of anger
(benevolence)  is a root of wholesome karma; absence of delusion
(wisdom)  is a root of wholesome karma.
  Or, when one understands that corporeality, feeling, perception,
mental formation, and consciousness, are transient  [subject to
suffering, and without an Ego],  also in that case one possesses Right
Understanding.

Should anyone say that he does not wish to lead the holy life
under the Blessed One, unless the Blessed One first tells him, whether
the world is eternal or temporal, finite or infinite; whether the life
principle is identical with the body, or something different;
whether the Perfect One continues after death, and so on such a man
would die, ere the Perfect One could tell him all this.
  It is as if a man were pierced by a poisoned arrow, and his friends,
companions, or near relations, should send for a surgeon; but that man
should say: "I will not have this arrow pulled out, until I know who
the man is that has wounded me: whether he is a noble, a priest, a
citizen, or a servant"; or: "what his name is, and to what family he
belongs"; or: "whether he is tall, or short, or of medium height."
Verily, such a man would die, ere he could adequately learn all this.
  Therefore, the man who seeks his own welfare, should pull out this
arrow-this arrow of lamentation, pain, and sorrow.
  For, whether the theory exists, or whether it does not exist, that
the world is eternal, or temporal, or finite, or infinite-certainly,
there is birth, there is decay, there is death, sorrow, lamentation,
pain, grief, and despair, the extinction of which, attainable even
in this present life, I make known unto you.
  There is, for instance, an unlearned worldling, void of regard for
holy men, ignorant of the teaching of holy men, untrained in the noble
doctrine. And his heart is possessed and overcome by Self-Illusion, by
Skepticism, by attachment to mere Rule and Ritual, by Sensual Lust,
and by will; and how to free himself from these things, he does not
really know.
  [Self-Illusion may reveal itself as "Eternalism" or Eternity-belief"
i.e., the belief that one's Ego is existing independently of the
material body, and continuing even after the dissolution of the
latter; or as "Annihilationism," or "Annihilation-belief" i.e., the
materialistic belief that this present life constitutes the Ego, and
hence that it is annihilated at the death of the material body.]
  Not knowing what is worthy of consideration, and what is unworthy of
consideration, he considers the unworthy, and not the worthy.
  And unwisely he considers thus: "Have I been in the past? Or. have I
not been in the past? What have I been in the past? How have I been in
the past? From what state into what state did I change in the
past?-Shall I be in the future? Or, shall I not be in the future? What
shall I be in the future? How shall I be in the future? From what
state into what state shall I change in the future?" And the present
also fills him with doubt: "Am I? Or, am I not? What am I? How am I?
This being, whence has it come? Whither will it go?"
  And with such unwise considerations, he falls into one or other of
the six views, and it becomes his conviction and firm belief: "I
have an Ego"; or: "I have no Ego"; or: "With the Ego I perceive the
Ego"; or: "With that which is no Ego, I perceive the Ego"; or: "With
the Ego I perceive that which is no Ego. Or, he falls into the
following view: "This my Ego, which can think and feel, and which, now
here, now there, experiences the fruit of good and evil deeds; this my
Ego is permanent, stable, eternal, not subject to change, and will
thus eternally remain the same."
  If there really existed the Ego, there would be also something which
belonged to the Ego. As, however, in truth and reality, neither the
Ego, nor anything belonging to the Ego, can be found, is it not
therefore really an utter fool's doctrine to say: "This is the
world, this am I; after death, I shall be permanent, persisting, and
eternal?"
  These are called mere views, a thicket of views, a puppet show of
views, a toil of views, a snare of views; and ensnared in the fetter
of views, the ignorant worldling will not be freed from rebirth,
from decay, and from death, from sorrow, pain, grief, and despair;
he will not be freed, I say, from suffering.

The learned and noble disciple, however, who has regard for holy
men, knows the teaching of holy men, is well trained in the noble
doctrine, he understands what is worthy of consideration, and what
is unworthy. And knowing this, he considers the worthy, and not the
unworthy. What suffering is, he wisely considers. What the origin of
suffering is, he wisely considers; what the extinction of suffering
is, he wisely considers; what the path is that leads to the extinction
of suffering, he wisely considers.
  And by thus considering, three fetters vanish, namely:
Self-illusion, Skepticism, and Attachment to mere Rule and Ritual.
  But those disciples in whom these three fetters have vanished have
"entered the Stream," have forever escaped the states of woe, and
are assured of final enlightenment.

          More than any earthly power,
          More than all the joys of heaven,
          More than rule o'er all the world,
          Is the Entrance to the Stream.

  And, verily, those who are filled with unshaken faith in me, all
those have entered the stream.
  There are ten "Fetters" by which beings are bound to the wheel of
existence. They are: Self-Illusion, Skepticism, Attachment to mere
Rule and Ritual, Sensual Lust, Ill-will, Craving for the World of pure
Form, Craving for the Formless World, Conceit, Restlessness,
Ignorance.
  A Sotapan, or "Stream-Enterer" i.e. "one who has entered the
stream leading to Nirvana," is free from the first three fetters.
  A Sakadagamin, or "Once-Returned"-namely to this sensuous sphere-has
overcome the 4th and 5th fetters in their grosser form. An Anagamin,
or "Non-Returner," is wholly freed from the first five fetters,
which bind to rebirth in the sensuous sphere; after death, whilst
living in the sphere of pure form, he will reach the goal. An
Arahat, or perfectly "Holy One," is freed from all fetters.]

Therefore, I say, Right Understanding is of two kinds:
  1. The view that alms and offerings are not useless; that there is
fruit and result, both of good and bad actions; that there are such
things as this life, and the next life; that father and mother as
spontaneously born beings  (in the heavenly worlds)  are no mere
words; that there are monks and priests who are spotless and
perfect, who can explain this life and the next life, which they
themselves have understood: this is called the "Mundane Right
Understanding," which yields worldly fruits, and brings good results.
  2. But whatsoever there is of wisdom, of penetration, of right
understanding, conjoined with the Path-the mind being turned away from
the world, and conjoined with the path, the holy path being turned
away from the world, and conjoined with the path, the holy path
being pursued;-this is called the "Ultramundane Right
Understanding," which is not of the world, but is ultramundane, and
conjoined with the Path.
  [Thus, there are two kinds of the Eightfold Path: the "mundane,"
practiced by the "worldling"; and the "ultra-mundane," practiced by
the "Noble Ones."]
  Now, in understanding wrong understanding as wrong, and right
understanding as right, one practices Right Understanding  [1st step];
 and in making efforts to overcome wrong understanding, and to
arouse right understanding, one practices. Right Effort  [6th step];
 and in overcoming wrong understanding with attentive mind, and
dwelling with attentive mind in the possession of right understanding,
one practices Right-Attentiveness  [7th step].  Hence, there are three
things that accompany and follow upon right understanding, namely:
right understanding, right effort, and right attentiveness.

 Now, if any one should put the question, whether I admit any view at
all, he should be answered thus:
  The Perfect One is free from any theory, for the Perfect One has
understood what corporeality is, and how it arises, and passes away.
He has understood what feeling is, and how it arises, and passes away.
He has understood what perception is, and how it arises, and passes
away. He has understood what the mental formations are, and how they
arise, and pass away. He has understood what consciousness is, and how
it arises, and passes away. Therefore, I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vainglory of "I" and "mine."
  Whether Perfect Ones  [Buddhas]  appear in the world or whether
Perfect Ones do not appear in the world, it still remains a firm
condition, an immutable fact and fixed law: that all formations are
impermanent" that all formations are "subject to suffering"; that
everything is "without an Ego."
  [The word sankhara  (formations)  comprises all things which have
a beginning and an end, the so-called created, or "formed" things,
i.e., all possible physical and mental constituents of existence.]
  A corporeal phenomenon, a feeling, a perception, a mental formation,
a consciousness, that is permanent and persistent, eternal and not
subject to change: such a thing the wise men in this world do not
recognize; and I also say, there is no such thing.
  And it is impossible that a being possessed of Right Understanding
should regard anything as the Ego.
  Now, if someone should say that Feeling is his Ego, he should be
answered thus: "There are three kinds of feeling: pleasurable,
painful, and indifferent feeling. Which of these three feelings,
now, do you consider your Ego?" At the moment namely of experiencing
one of these feelings one does not experience the other two. These
three kinds of feelings are impermanent, of dependent origin, are
subject to decay and dissolution, to fading-away and extinction.
Whosoever, in experiencing one of these feelings, thinks that this
is his Ego, will, after the extinction of that feeling, admit that his
Ego has become dissolved. And thus he will consider his Ego already in
this present life as impermanent, mixed up with pleasure and pain,
subject to rising and passing away.
  If any one should say that Feeling is not his Ego, and that his
Ego is inaccessible to feeling, he should be asked thus: "Now, where
there is no feeling, is it there possible to say: 'This am I?'"
  Or, someone might say: "Feeling, indeed, is not my Ego, but it
also is untrue that my Ego is inaccessible to feeling; for it is my
Ego that feels, for my Ego has the faculty of feeling." Such a one
should be answered thus: "Suppose, feeling should become altogether
totally extinguished; now, if there, after the extinction of
feeling, no feeling whatever exists, it is then possible to say: 'This
am I?'"
  To say that the mind, or the mind-objects, or the
mind-consciousness, constitute the Ego; such an assertion is
unfounded. For an arising and a passing away is seen there; and seeing
this, one should come to the conclusion that one's Ego arises and
passes away.
  It would be better for the unlearned worldling to regard this
body, built up of the four elements, as his Ego, rather than the mind.
For it is evident that this body may last for a year, for two years,
for three years, four, five, or ten years, or even a hundred years and
more; but that which is called thought, or mind, or consciousness,
is continuously, during day and night, arising as one thing, and
passing away as another thing.
  Therefore, whatsoever there is of corporeality, of feeling, of
perception, of mental formations, of consciousness, whether one's
own or external, gross or subtle, lofty or low, far or near; there one
should understand according to reality and true wisdom: "This does not
belong to me; this am I not; this is not my Ego."
  [To show the Egolessness, utter emptiness of existence,
Visuddhi-Magga XVI quotes the following verse:

          Mere suffering exists, no sufferer is found;
          The deed is, but no doer of the deed is there;
          Nirvana is, but not the man that enters it;
          The Path is, but no traveler on it is seen.]

If, now, any one should ask: "Have you been in the past, and is it
untrue that you have not been? Will you be in the future, and is it
untrue that you will not be? Are you, and is it untrue that you are
not?"-you may say that you have been in the past, and it is untrue
that you have not been; that you will be in the future, and it is
untrue that you will not be; that you are, and it is untrue that you
are not.
  In the past only the past existence was real, but unreal the
future and present existence. In the future only the future
existence will be real, but unreal the past and present existence. Now
only the present existence is real, but unreal the past and future
existence.
  Verily, he who perceives the Dependent Origination, perceives the
truth and he who perceives the truth, perceives the dependent
origination. For, just as from the cow comes milk, from milk curds,
from curds butter, from butter ghee, from ghee the scum of ghee; and
when it is milk, it is not counted as curds, or butter, or ghee, or
scum of ghee, but only as milk; and when it is curds, it is only
counted as curds-just so was my past existence at that time real,
but unreal the future and present existence; and my future existence
will be at one time real, but unreal the past and present existence;
and my present existence is now real, but unreal the past and future
existence. All these are merely popular designations and
expressions, mere conventional terms of speaking, mere popular
notions. The Perfect One, indeed, makes use of these, without,
however, clinging to them.
  Thus, he who does not understand corporeality, feeling,
perception, mental formations and consciousness according to reality
 [i.e., as void of a personality, or Ego],  and not their arising,
their extinction, and the way to their extinction, he is liable to
believe, either that the Perfect One continues after death, or that he
does not continue after death, and so forth.
  Verily, if one holds the view that the vital principle  [Ego]  is
identical with this body, in that case a holy life is not possible;
or, if one holds the view that the vital principle is something
quite different from the body, in that case also a holy life is not
possible. Both these two Extremes the Perfect One has avoided, and
shown the Middle Doctrine, saying:

On Delusion depend the Karma-Formations. On the karma-formations
depends Consciousness  [starting with rebirth-consciousness in the
womb of the mother].- On consciousness depends the Mental and Physical
Existence.-On the mental and physical existence depend the Six
Sense-Organs.-On the six sense-organs depends the Sensory
Impression.-On the sensory impression depends Feeling.-On feeling
depends; Craving.-On craving depends Clinging. On clinging depends the
Process of Becoming.-On the process of becoming  [here: karmaprocess]
depends Rebirth.-On rebirth depend Decay and Death, sorrow,
lamentation, pain, grief and despair. Thus arises this whole mass of
suffering. This is called the noble truth of the origin of suffering.
  In whom, however, Delusion has disappeared and wisdom arisen, such a
disciple heaps up neither meritorious, nor demeritorious, nor
imperturbable Karma-formations.
  Thus, through the entire fading away and extinction of this
Delusion, the Karma-Formations are extinguished. Through the
extinction of the Karma-formations, Consciousness  [rebirth]  is
extinguished. Through the extinction of consciousness, the Mental
and Physical Existence is extinguished. Through the extinction of
the mental and physical existence, the six Sense-Organs are
extinguished. Through the extinction of the six sense-organs, the
Sensory Impression is extinguished. Through the extinction of the
sensory impression, Feeling is extinguished. Through the extinction of
feeling, Craving is extinguished. Through the extinction of craving,
Clinging is extinguished. Through the extinction of clinging, the
Process of Becoming is extinguished. Through the extinction of the
process of becoming, Rebirth is extinguished. Through the extinction
of rebirth, Decay and Death, sorrow, lamentation, pain, grief and
despair are extinguished. Thus takes place the extinction of this
whole mass of suffering. This is called the Noble Truth of the
Extinction of Suffering.

Verily, because beings, obstructed by Delusion, and ensnared by
Craving, now here now there seek ever fresh delight, therefore such
action comes to ever fresh Rebirth.
  And the action that is done out of greed, anger and delusion, that
springs from them, has its source and origin there: this action ripens
wherever one is reborn; and wherever this action ripens, there one
experiences the fruits of this action, be it in this life, or the next
life, or in some future life.
  However, through the fading away of delusion through the arising
of wisdom, through the extinction of craving, no future rebirth
takes place again
  For the actions, which are not done out of greed, anger and
delusion, which have not sprung from them, which have not their source
and origin there-such actions are, through the absence of greed, anger
and delusion, abandoned, rooted out, like a palm-tree torn out of
the soil, destroyed, and not liable to spring up again.
  In this respect one may rightly say of me: that I teach
annihilation, that I propound my doctrine for the purpose of
annihilation, and that I herein train my disciples; for, certainly,
I do teach annihilation-the annihilation, namely, of greed, anger
and delusion, as well as of the manifold evil and unwholesome things.
  ["Dependent Origination" is the teaching of the strict conformity to
law of everything that happens, whether in the realm of the
physical, or the psychical. It shows how the totality of phenomena,
physical and mental, the entire phenomenal world that depends wholly
upon the six senses, together with all its suffering-and this is the
vital point of the teaching is not the mere play of blind chance,
but has an existence that is dependent upon conditions; and that,
precisely with the removal of these conditions, those things that have
arisen in dependence upon them-thus also all suffering-must perforce
disappear and cease to be.]

RIGHT MINDEDNESS
WHAT, now, is Right Mindedness? It is thoughts free from lust;
thoughts free from ill-will; thoughts free from cruelty. This is
called right mindedness.

Now, Right Mindedness, let me tell you, is of two kinds: 1. Thoughts
free from lust, from ill-will, and from cruelty:-this is called the
"Mundane Right Mindedness," which yields worldly fruits and brings
good results.
  2. But, whatsoever there is of thinking, considering, reasoning,
thought, ratiocination, application-the mind being holy, being
turned away from the world, and conjoined with the path, the holy path
being pursued-: these "Verbal Operations" of the mind are called the
"Ultramundane Right Mindedness which is not of the world, but is ultra
mundane, and conjoined with the paths.
  Now, in understanding wrong-mindedness as wrong, and
right-mindedness as right, one practices Right Understanding  [1st
step];  and in making efforts to overcome evil-mindedness, and to
arouse right-mindedness, one practices Right Effort  [6th step];
and in overcoming evil-mindedness with attentive mind, and dwelling
with attentive mind in possession of right-mindedness, one practices
Right Attentiveness  [7th step].  Hence, there are three things that
accompany and follow upon right-mindedness, namely: right
understanding, right effort, and right attentiveness.

RIGHT SPEECH

  WHAT, now, is Right Speech? It is abstaining from lying;
abstaining from tale-bearing; abstaining from harsh language;
abstaining from vain talk.

There, someone avoids lying, and abstains from it. He speaks the
truth, is devoted to the truth, reliable, worthy of confidence, is not
a deceiver of men. Being at a meeting, or amongst people, or in the
midst of his relatives, or in a society, or in the king's court, and
called upon and asked as witness, to tell what he knows, he answers,
if he knows nothing: "I know nothing"; and if he knows, he answers: "I
know"; if he has seen nothing, he answers: "I have seen nothing,"
and if he has seen, he answers: "I have seen." Thus, he never
knowingly speaks a lie, neither for the sake of his own advantage, nor
for the sake of another person's advantage, nor for the sake of any
advantage whatsoever.
  He avoids tale-bearing, and abstains from it. What he has heard
here, he does not repeat there, so as to cause dissension there; and
what he heard there, he does not repeat here, so as to cause
dissension here. Thus he unites those that are divided; and those that
are united, he encourages. Concord gladdens him, he delights and
rejoices in concord, and it is concord that he spreads by his words.
  He avoids harsh language, and abstains from it. He speaks such words
as are gentle, soothing to the ear, loving, going to the heart,
courteous and dear, and agreeable to many.
  [In Majjhima-Nikaya, No. 21, the Buddha says: "Even, O monks, should
robbers and murderers saw through your limbs and joints, whoso gave
way to anger thereat, would not be following my advice. For thus ought
you to train yourselves:
  "'Undisturbed shall our mind remain, no evil words shall escape
our lips; friendly and full of sympathy shall we remain, with heart
full of love, and free from any hidden malice; and that person shall
we penetrate with loving thoughts, wide, deep, boundless, freed from
anger and hatred.'"]
  He avoids vain talk, and abstains from it. He speaks at the right
time, in accordance with facts, speaks what is useful, speaks about
the law and the discipline; his speech is like a treasure, at the
right moment accompanied by arguments, moderate and full of sense.
  This is called right speech.
  Now, right speech, let me tell you, is of two kinds: 1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain
talk; this is called the "Mundane Right Speech, which yields worldly
fruits and brings good results.
  2. But the abhorrence of the practice of this four-fold wrong
speech, the abstaining, withholding, refraining therefrom-the mind
being holy, being turned away from the world, and conjoined with the
path, the holy path being pursued-: this is called the "Ultramundane
Right Speech, which is not of the world, but is ultramundane, and
conjoined with the paths.
  Now, in understanding wrong speech as wrong, and right speech as
right, one practices Right Understanding  [1st step);  and in making
efforts to overcome evil speech and to arouse right speech, one
practices Right Effort  [6th step];  and in overcoming wrong speech
with attentive mind, and dwelling with attentive mind in possession of
right speech, one practices Right Attentiveness  [7th step].  Hence,
there are three things that accompany and follow upon right
attentiveness.

RIGHT  ACTION
WHAT, now, is Right Action? It is abstaining from killing;
abstaining from stealing; abstaining from unlawful sexual intercourse.

There, someone avoids the killing of living beings, and abstains
from it. Without stick or sword, conscientious, full of sympathy, he
is anxious for the welfare of all living beings.
  He avoids stealing, and abstains from it; what another person
possesses of goods and chattels in the village or in the wood, that he
does not take away with thievish intent.
  He avoids unlawful sexual intercourse, and abstains from it. He
has no intercourse with such persons as are still under the protection
of father, mother, brother, sister or relatives, nor with married
women, nor female convicts, nor, lastly, with betrothed girls.
  This is called Right Action.
  Now, Right Action, let me tell you, is of two kinds: 1. Abstaining
from killing, from stealing, and from unlawful sexual intercourse-this
is called the "Mundane Right Action, which yields worldly fruits and
brings good results. But the abhorrence of the practice of this
three-fold wrong action, the abstaining, withholding, refraining
therefrom-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-: this is
called the "Ultramundane Right Action," which is not of the world, but
is ultramundane, and conjoined with the paths.
  Now, in understanding wrong action as wrong, and right action as
right, one practices Right Understanding  [1st step];  and in making
efforts to overcome wrong action, and to arouse right action, one
practices Right Effort  [6th step];  and in overcoming wrong action
with attentive mind, and dwelling with attentive mind in possession of
right action, one practices Right Attentiveness  [7th step].  Hence,
there are three things that accompany and follow upon right action,
namely: right understanding, right effort, and right attentiveness.

RIGHT LIVING
WHAT, now, is Right Living? When the noble disciple, avoiding a
wrong way of living, gets his livelihood by a right way of living,
this is called Right Living.

Now, right living, let me tell you, is of two kinds: 1. When the
noble disciple, avoiding wrong living, gets his livelihood by a
right way of living-this is called the "Mundane Right Living," which
yields worldly fruits and brings good results.
  2. But the abhorrence of wrong living, the abstaining,
withholding, refraining therefrom-the mind being holy, being turned
away from the world, and conjoined with the path, the holy path
being pursued-: this is called the "Ultramundane Right Living,"
which is not of the world, but is ultramundane, and conjoined with the
paths.
  Now, in understanding wrong living as wrong, and right living as
right, one practices Right Understanding  [1st step];  and in making
efforts to overcome wrong living, to arouse right living, one
practices Right Effort  [6th step];  and in overcoming wrong living
with attentive mind, and dwelling with attentive mind in possession of
right living, one practices Right Attentiveness  [7th step].  Hence,
there are three things that accompany and follow upon right living,
namely: right understanding, right effort, and right attentiveness.

RIGHT EFFORT

  WHAT, now, is Right Effort? There are Four Great Efforts: the effort
to avoid, the effort to overcome, the effort to develop, and the
effort to maintain.

What, now, is the effort to avoid? There, the disciple incites his
mind to avoid the arising of evil, demeritorious things that have
not yet arisen; and he strives, puts forth his energy, strains his
mind and struggles.
  Thus, when he perceives a form with the eye, a sound with the ear,
an odor with the nose, a taste with the tongue, a contact with the
body, or an object with the mind, he neither adheres to the whole, nor
to its parts. And he strives to ward off that through which evil and
demeritorious things, greed and sorrow, would arise, if he remained
with unguarded senses; and he watches over his senses, restrains his
senses.
  Possessed of this noble "Control over the Senses," he experiences
inwardly a feeling of joy, into which no evil thing can enter. This is
called the effort to avoid.
  What, now, is the effort to Overcome? There, the disciple incites
his mind to overcome the evil, demeritorious things that have
already arisen; and he strives, puts forth his energy, strains his
mind and struggles.
  He does not retain any thought of sensual lust, ill-will, or
grief, or any other evil and demeritorious states that may have
arisen; he abandons them, dispels them, destroys them, causes them
to disappear.

If, whilst regarding a certain object, there arise in the
disciple, on account of it, evil and demeritorious thoughts
connected with greed, anger and delusion, then the disciple should, by
means of this object, gain another and wholesome object. Or, he should
reflect on the misery of these thoughts: "Unwholesome, truly, are
these thoughts! Blameable are these thoughts! Of painful result are
these thoughts!" Or, he should pay no attention to these thoughts. Or,
he should consider the compound nature of these thoughts. Or, with
teeth clenched and tongue pressed against the gums, he should, with
his mind, restrain, suppress and root out these thoughts; and in doing
so, these evil and demeritorious thoughts of greed, anger and delusion
will dissolve and disappear; and the mind will inwardly become settled
and calm, composed and concentrated.
  This is called the effort to overcome.
  What, now, is the effort to Develop? There the disciple incites
his will to arouse meritorious conditions that have not yet arisen;
and he strives, puts forth his energy, strains his mind and struggles.
  Thus he develops the "Elements of Enlightenment," bent on
solitude, on detachment, on extinction, and ending in deliverance,
namely: Attentiveness, Investigation of the Law, Energy, Rapture,
Tranquility, Concentration, and Equanimity. This is called the
effort to develop.
  What, now, is the effort to Maintain? There, the disciple incites
his will to maintain the meritorious conditions that have already
arisen, and not to let them disappear, but to bring them to growth, to
maturity and to the full perfection of development; and he strives,
puts forth his energy, strains his mind and struggles.
  Thus, for example, he keeps firmly in his mind a favorable object of
concentration that has arisen, as the mental image of a skeleton, of a
corpse infested by worms, of a corpse blue-black in color, of a
festering corpse, of a corpse riddled with holes, of a corpse
swollen up.
  This is called the effort to maintain.
  Truly, the disciple who is possessed of faith and has penetrated the
Teaching of the Master, he is filled with the thought: "May rather
skin, sinews and bones wither away, may the flesh and blood of my body
dry up: I shall not give up my efforts so long as I have not
attained whatever is attainable by manly perseverance, energy and
endeavor!"
  This is called right effort.

          The effort of Avoiding, Overcoming,
          Of Developing and Maintaining:
          These four great efforts have been shown
          By him, the scion of the sun.
          And he who firmly clings to them,
          May put an end to all the pain.

RIGHT ATTENTIVENESS

  WHAT, now, is Right Attentiveness? The only way that leads to the
attainment of purity, to the overcoming of sorrow and lamentation,
to the end of pain and grief, to the entering upon the right path
and the realization of Nirvana, is the "Four Fundamentals of
Attentiveness." And which are these four? In them, the disciple dwells
in contemplation of the Body, in contemplation of Feeling, in
contemplation of the Mind, in contemplation of the Mind-objects,
ardent, clearly conscious and attentive, after putting away worldly
greed and grief.

But, how does the disciple dwell in contemplation of the body?
There, the disciple retires to the forest, to the foot of a tree, or
to a solitary place, sits himself down, with legs crossed, body erect,
and with attentiveness fixed before him.

With attentive mind he breathes in, with attentive mind he
breathes out. When making a long inhalation, he knows: "I make a
long inhalation"; when making a long exhalation, he knows: "I make a
long exhalation." when making a short inhalation, he knows: "I make
a short inhalation"; when making a short exhalation, he knows: "I make
a short exhalation." "Clearly perceiving the entire  [breath]-body,  I
will breathe in": thus he trains himself; "clearly perceiving the
entire  [breath]-body, I will breathe out": thus he trains himself.
"Calming this bodily function, I will breathe n": thus he trains
himself; "calming this bodily function, I will breathe out": thus he
trains himself.
  Thus he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both. He beholds how the
body arises; beholds how it passes away; beholds the arising and
passing away of the body. "A body is there-

    "A body is there, but no living being, no individual, no woman,
    no man, no self, and nothing that belongs to a self; neither a
    person, nor anything belonging to a person"-

this clear consciousness is present in him, because of his knowledge
and mindfulness, and he lives independent, unattached to anything in
the world. Thus does the disciple dwell in contemplation of the body.
  And further, whilst going, standing, sitting, or lying down, the
disciple understands the expressions: "I go"; "I stand"; "I sit"; "I
lie down"; he understands any position of the body.
  [The disciple understands that it is not a being, a real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: "I go," "I stand," and so forth.]
  And further, the disciple is clearly conscious in his going and
coming; clearly conscious in looking forward and backward; clearly
conscious in bending and stretching; clearly conscious in eating,
drinking, chewing, and tasting; clearly conscious in discharging
excrement and urine; clearly conscious in walking, standing,
sitting, falling asleep and awakening; clearly conscious in speaking
and in keeping silent.
  "In all the disciple is doing, he is clearly conscious: of his
intention, of his advantage, of his duty, of the reality."
  And further, the disciple contemplates this body from the sole of
the foot upward, and from the top of the hair downward, with a skin
stretched over it, and filled with manifold impurities: "This body
consists of hairs, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels,
stomach, and excrement; of bile, phlegm, pus, blood, sweat, lymph,
tears, semen, spittle, nasal mucus, oil of the joints, and urine."
  Just as if there were a sack, with openings at both ends, filled
with all kinds of grain-with paddy, beans, sesamum and husked rice-and
a man not blind opened it and examined its contents, thus: "That is
paddy, these are beans, this is sesamum, this is husked rice": just so
does the disciple investigate this body.
  And further, the disciple contemplates this body with regard to
the elements: "This body consists of the solid element, the liquid
element, the heating element and the vibrating element." Just as a
skilled butcher or butcher's apprentice, who has slaughtered a cow and
divided it into separate portions, should sit down at the junction
of four highroads: just so does the disciple contemplate this body
with regard to the elements.
  And further, just as if the disciple should see a corpse thrown into
the burial-ground, one, two, or three days dead, swollen-up,
blue-black in color, full of corruption he draws the conclusion as
to his own body: "This my body also has this nature, has this destiny,
and cannot escape it." And further, just as if the disciple should see
a corpse thrown into the burial-ground, eaten by crows, hawks or
vultures, by dogs or jackals, or gnawed by all kinds of worms-he draws
the conclusion as to his own body: "This my body also has this nature,
has this destiny, and cannot escape it."
  And further, just as if the disciple should see a corpse thrown into
the burial-ground, a framework of bones, flesh hanging from it,
bespattered with blood, held together by the sinews; a framework of
bones, stripped of flesh, bespattered with blood, held together by the
sinews; a framework of bones, without flesh and blood, but still
held together by the sinews; bones, disconnected and scattered in
all directions, here a bone of the hand, there a bone of the foot,
there a shin bone, there a thigh bone, there the pelvis, there the
spine, there the skull-he draws the conclusion as to his own body:
"This my body also has this nature, has this destiny, and cannot
escape it."
  And further, just as if the disciple should see bones lying in the
burial ground, bleached and resembling shells; bones heaped
together, after the lapse of years; bones weathered and crumbled to
dust;-he draws the conclusion as to his own body: "This my body also
has this nature, has this destiny, and cannot escape it "
  Thus he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both. He beholds how the
body arises; beholds how it passes away; beholds the arising and
passing of the body. "A body is there" this clear consciousness is
present in him, because of his knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the body.

Once the contemplation of the body is practiced, developed, often
repeated, has become one's habit, one's foundation, is firmly
established, strengthened and well perfected, one may expect ten
blessings:

Over Delight and Discontent one has mastery; one does not allow
himself to be overcome by discontent; one subdues it, as soon as it
arises. One conquers Fear and Anxiety; one does not allow himself to
be overcome by fear and anxiety; one subdues them, as soon as they
arise. One endures cold and heat, hunger and thirst, wind and sun,
attacks by gadflies, mosquitoes and reptiles; patiently one endures
wicked and malicious speech, as well as bodily pains, that befall one,
though they be piercing, sharp, bitter, unpleasant, disagreeable and
dangerous to life. The four "Trances," the mind bestowing happiness
even here: these one may enjoy at will, without difficulty, without effort.
  One may enjoy the different "Magical Powers." With the "Heavenly
Ear," the purified, the super-human, one may hear both kinds of
sounds, the heavenly and the earthly, the distant and the near. With
the mind one may obtain "Insight into the Hearts of Other Beings of
other persons. One may obtain "Remembrance of many Previous Births."
With the "Heavenly Eye," the purified, the super-human, one may see
beings vanish and reappear, the base and the noble, the beautiful
and the ugly, the happy and the unfortunate; one may perceive how
beings are reborn according to their deeds.
  One may, through the "Cessation of Passions," come to know for
oneself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.

But how does the disciple dwell in contemplation of the feelings?
  In experiencing feelings, the disciple knows: "I have an indifferent
agreeable feeling," or "I have a disagreeable feeling," or "I have
an indifferent feeling," or "I have a worldly agreeable feeling," or
"I have an unworldly agreeable feeling," or "I have a worldly
disagreeable feeling," or "I have an unworldly disagreeable
feeling," or "I have a worldly indifferent feeling," or have an
unworldly indifferent feeling.
  Thus he dwells in contemplation of the feelings, either with
regard to his own person, or to other persons, or to both. He
beholds how the feelings arise; beholds how they pass away; beholds
the arising and passing away of the feelings. "Feelings are there":
this clear consciousness is present in him, because of his knowledge
and mindfulness; and he lives independent, unattached to anything in
the world. Thus does the disciple dwell in contemplation of the
feelings.
  [The disciple understands that the expression "I feel" has no
validity except as an expression of common speech; he understands
that, in the absolute sense, there are only feelings, and that there
is no Ego, no person, no experience of the feelings.]

But how does the disciple dwell in contemplation of the mind? The
disciple knows the greedy mind as greedy, and the not greedy mind as
not greedy; knows the angry mind as angry, and the not angry mind as
not angry; knows the deluded mind as deluded, and the undeluded mind
as undeluded. He knows the cramped mind as cramped, and the
scattered mind as scattered; knows the developed mind as developed,
and the undeveloped mind as undeveloped; knows the surpassable mind as
surpassable, and the unsurpassable mind as unsurpassable; knows the
concentrated mind as concentrated, and the unconcentrated mind as
unconcentrated; knows the freed mind as freed, and the unfreed mind as
unfreed.
  ["Mind" is here used as a collective for the moments of
consciousness. Being identical with consciousness, it should not be
translated by "thought." "Thought" and "thinking" correspond rather to
the so-called "verbal operations of the mind"; they are not, like
consciousness, of primary, but of secondary nature, and are entirely
absent in all sensuous consciousness, as well as in the second,
third and fourth Trances.  (See eighth step).]
  Thus he dwells in contemplation of the mind, either with regard to
his own person, or to other persons, or to both. He beholds how
consciousness arises; beholds how it passes away; beholds the
arising and passing away of consciousness. "Mind is there"; this clear
consciousness is present in him, because of his knowledge and
mindfulness; and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the mind.

But how does the disciple dwell in contemplation of the phenomena?
First, the disciple dwells in contemplation of the phenomen, of the
"Five Hindrances."

He knows when there is "Lust" in him: "In me is lust"; knows when
there is "Anger" in him: "In me is anger"; knows when there is "Torpor
and Drowsiness" in him: "In me is torpor and drowsiness"; knows when
there is "Restlessness and Mental Worry" in him: "In me is
restlessness and mental worry"; knows when there are "Doubts" in
him: "In me are doubts." He knows when these hindrances are not in
him: "In me these hindrances are not." He knows how they come to
arise; knows how, once arisen, they are overcome; knows how, once
overcome, they do not rise again in the future.
  [For example, Lust arises through unwise thinking on the agreeable
and delightful. it may be suppressed by the following six methods:
fixing the mind upon an idea that arouses disgust; contemplation of
the loathsomeness of the body; controlling one's six senses;
moderation in eating; friendship with wise and good men; right
instruction. Lust is forever extinguished upon entrance into
Anagamiship; Restlessness is extinguished by reaching Arahatship;
Mental Worry, by reaching Sotapanship.]
  And further: the disciple dwells in contemplation of the
phenomena, of the five Groups of Existence. He knows what Corporeality
is, how it arises, how it passes away; knows what Feeling is, how it
arises, how it away; knows what Perception is, how it arises, how it
passes away; knows what the Mental Formations are, how they arise, how
they pass away; knows what Consciousness is, how it arises, how it
passes away.
  And further: the disciple dwells in contemplation of the phenomena
of the six Subjective-Objective Sense-Bases. He knows eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
touches, mind and mind objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned
fetter does not rise again in future.
  And further: the disciple dwells in contemplation of the phenomena
of the seven Elements of Enlightenment. The disciple knows when
there is Attentiveness in him; when there is Investigation of the
Law in him; when there is Energy in him; when there is Enthusiasm in
him; when there is Tranquility in him; when there is Concentration
in him; when there is Equanimity in him. He knows when it is not in
him, knows how it comes to arise, and how it is fully developed.
  And further: the disciple dwells in contemplation of the phenomena
of the Four Noble Truths. He knows according to reality, what
Suffering is; knows according to reality, what the Origin of Suffering
is; knows according to reality, what the Extinction of Suffering is;
knows according to reality, what the Path is that leads to the
Extinction of Suffering.
  Thus he dwells in contemplation of the phenomena, either with regard
to his own person, or to other persons, or to both. He beholds how the
phenomena arise; beholds how they pass away; beholds the arising and
passing away of the phenomena. "Phenomena are there this consciousness
is present in him because of his knowledge and mindfulness; and he
lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the phenomena.
  The only way that leads to the attainment of purity, to the
overcoming of sorrow and lamentation, to the end of pain and grief, to
the entering upon the right path, and the realization of Nirvana, is
these four fundamentals of attentiveness.

"Watching over In-and Out-breathing" practiced and developed, brings
the four Fundamentals of Attentiveness to perfection; the four
fundamentals of attentiveness, practiced and developed bring the seven
Elements of Enlightenment to perfection; the seven elements of
enlightenment, practiced and developed, bring Wisdom and Deliverance
to perfection.

But how does Watching over In-and Out-breathing, practiced and
developed, bring the four Fundamentals of Attentiveness to perfection?
  I. Whenever the disciple is conscious in making a long inhalation or
exhalation, or in making a short inhalation or exhalation, or is
training himself to inhale or exhale whilst feeling the whole
[breath]-body,  or whilst calming down this bodily function-at such
a time the disciple is dwelling in "contemplation of the body," of
energy, clearly conscious, attentive, after subduing worldly greed and
grief. For, inhalation and exhalation I call one amongst the corporeal
phenomena.
  II. Whenever the disciple is training himself to inhale or exhale
whilst feeling rapture, or joy, or the mental functions, or whilst
calming down the mental functions-at such a time he is dwelling in
"contemplation of the feelings," full of energy, clearly conscious,
attentive, after subduing worldly greed and grief. For, the full
awareness of in-and outbreathing I call one amongst the feelings.
  III. Whenever the disciple is training himself to inhale or exhale
whilst feeling the mind, or whilst gladdening the mind or whilst
concentrating the mind, or whilst setting the mind free-at such a time
he is dwelling in "contemplation of the mind," full of energy, clearly
conscious, attentive, after subduing worldly greed and grief. For,
without attentiveness and clear consciousness, I say, there is no
Watching over in-and Out-breathing.
  IV. Whenever the disciple is training himself to inhale or exhale
whilst contemplating impermanence, or the fading away of passion, or
extinction, or detachment at such a time he is dwelling in
"contemplation of the phenomena," full of energy, clearly conscious,
attentive, after subduing worldly greed and grief.
  Watching over In-and Out-breathing, thus practiced and developed,
brings the four Fundamentals of Attentiveness to perfection.
  But how do the four Fundamentals of Attentiveness, practiced and
developed, bring the seven Elements of Enlightenment to full
perfection?
  Whenever the disciple is dwelling in contemplation of body, feeling,
mind and phenomena, strenuous, clearly conscious, attentive, after
subduing worldly greed and grief-at such a time his attentiveness is
undisturbed; and whenever his attentiveness is present and
undisturbed, at such a time he has gained and is developing the
Element of Enlightenment "Attentiveness"; and thus this element of
enlightenment reaches fullest perfection.
  And whenever, whilst dwelling with attentive mind, he wisely
investigates, examines and thinks over the Law-at such a time he has
gained and is developing the Element of Enlightenment "Investigation
of the Law"; and thus this element of enlightenment reaches fullest
perfection.
  And whenever, whilst wisely investigating, examining and thinking
over the law, his energy is firm and unshaken-at such a time he has
gained and is developing the Element of Enlightenment "Energy"; and
thus this element of enlightenment reaches fullest perfection.
  And whenever in him, whilst firm in energy, arises supersensuous
rapture-at such a time he has gained and is developing the Element
of Enlightenment "Rapture"; and thus this element of enlightenment
reaches fullest perfection.
  And whenever, whilst enraptured in mind, his spiritual frame and his
mind become tranquil-at such a time he has gained and is developing
the Element of Enlightenment "Tranquility"; and thus this element of
enlightenment reaches fullest perfection.
  And whenever, whilst being tranquilized in his spiritual frame and
happy, his mind becomes concentrated-at such a time he has gained
and is developing the Element of Enlightenment "Concentration; and
thus this element of enlightenment reaches fullest perfection.
  And whenever he thoroughly looks with indifference on his mind
thus concentrated-at such a time he has gained and is developing the
Element of Enlightenment "Equanimity."
  The four fundamentals of attentiveness, thus practiced and
developed, bring the seven elements of enlightenment to full
perfection.
  But how do the seven elements of enlightenment, practiced and
developed, bring Wisdom and Deliverance to full perfection?
  There, the disciple is developing the elements of enlightenment:
Attentiveness, Investigation of the Law, Energy, Rapture, Tranquility,
Concentration and Equanimity, bent on detachment, on absence of
desire, on extinction and renunciation.
  Thus practiced and developed, do the seven elements of enlightenment
bring wisdom and deliverance to full perfection.
  Just as the elephant hunter drives a huge stake into the ground
and chains the wild elephant to it by the neck, in order to drive
out of him his wonted forest ways and wishes, his forest unruliness,
obstinacy and violence, and to accustom him to the environment of
the village, and to teach him such good behavior as is required
amongst men: in like manner also has the noble disciple to fix his
mind firmly to these four fundamentals of attentiveness, so that he
may drive out of himself his wonted worldly ways and wishes, his
wonted worldly unruliness, obstinacy and violence, and win to the
True, and realize Nirvana.

RIGHT CONCENTRATION

  WHAT, now, is Right Concentration? Fixing the mind to a single
object  ("One-pointedness of mind"):  this is concentration.
  The four Fundamentals of Attentiveness  (seventh step):  these are
the objects of concentration.
  The four Great Efforts  (sixth step):  these are the requisites
for concentration.
  The practicing, developing and cultivating of these things: this
is the "Development" of concentration.
  [Right Concentration has two degrees of development: 1.
"Neighborhood-Concentration," which approaches the first trance,
without however attaining it; 2. "Attainment Concentration," which
is the concentration present in the four trances. The attainment of
the trances, however, is not a requisite for the realization of the
Four Ultramundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such, in
any way possesses the power of conferring entry into the Four
Ultramundane Paths; hence, in them is really no power to free
oneself permanently from evil things. The realization of the Four
Ultramundane Paths is possible only at the moment of insight into
the impermanency, miserable nature, and impersonality of phenomenal
process of existence. This insight is attainable only during
Neighborhood-Concentration, not during Attainment-Concentration.
  He who has realized one or other of the Four Ultramundane Paths
without ever having attained the Trances, is called a "Dry-visioned
One," or one whose passions are "dried up by Insight." He, however,
who after cultivating the Trances has reached one of the
Ultramundane Paths, is called "one who has taken tranquility as his
vehicle."]

Detached from sensual objects, detached from unwholesome things, the
disciple enters into the first trance, which is accompanied by "Verbal
Though," and "Rumination," is born of "Detachment," and filled with
"Rapture," and "Happiness."
  This first trance is free from five things, and five things are
present. When the disciple enters the first trance, there have
vanished  [the 5 Hindrances]:  Lust, Ill-will, Torpor and Dullness,
Restlessness and Mental Worry, Doubts; and there are present: Verbal
Thought, Rumination, Rapture, Happiness, and Concentration.
  And further: after the subsiding of verbal thought and rumination,
and by the gaining of inward tranquility and oneness of mind, he
enters into a state free from verbal thought and rumination, the
second trance, which is born of Concentration, and filled with Rapture
and Happiness.
  And further: after the fading away of rapture, he dwells in
equanimity, attentive, clearly conscious; and he experiences in his
person that feeling, of which the Noble Ones say: "Happy lives the man
of equanimity and attentive mind"-thus he enters the third trance.
  And further: after the giving up of pleasure and pain, and through
the disappearance of previous joy and grief, he enters into a state
beyond pleasure and pain, into the fourth trance, which is purified by
equanimity and attentiveness.
  [The four Trances may be obtained by means of Watching over In-and
Out-breathing, as well as through the fourth sublime meditation, the
"Meditation of Equanimity," and others.
    The three other Sublime Meditations of "Loving Kindness,"
"Compassion", and "Sympathetic Joy" may lead to the attainment of
the first three Trances. The "Cemetery Meditations," as well as the
meditation "On Loathsomeness," will produce only the First Trance.
  The "Analysis of the Body," and the Contemplation on the Buddha, the
Law, the Holy Brotherhood, Morality, etc., will only produce
Neighborhood-Concentration.]
  Develop your concentration: for he who has concentration understands
things according to their reality. And what are these things? The
arising and passing away of corporeality, of feeling, perception,
mental formations and consciousness.
  Thus, these five Groups of Existence must be wisely penetrated;
Delusion and Craving must be wisely abandoned; Tranquility and Insight
must be wisely developed.
  This is the Middle Path which the Perfect One has discovered,
which makes one both to see and to know, and which leads to peace,
to discernment, to enlightenment, to Nirvana.
  And following upon this path, you will put an end to suffering.

CONFIDENCE AND RIGHT-MINDEDNESS  (2nd Step)

  SUPPOSE a householder, or his son, or someone reborn in any
family, hears the law; and after hearing the law he is filled with
confidence in the Perfect One. And filled with this confidence, he
thinks: "Full of hindrances is household life, a refuse heap; but
pilgrim life is like the open air. Not easy is it, when one lives at
home, to fulfill in all points the rules of the holy life. How, if now
I were to cut off hair and beard, put on the yellow robe and go
forth from home to the homeless life?" And in a short time, having
given up his more or less extensive possessions, having forsaken a
smaller or larger circle of relations, he cuts off hair and beard,
puts on the yellow robe, and goes forth from home to the homeless
life.

Having thus left the world, he fulfills the rules of the monks. He
avoids the killing of living beings and abstains from it. Without
stick or sword, conscientious, full of sympathy, he is anxious for the
welfare of all living beings.-He avoids stealing, and abstains from
taking what is not given to him. Only what is given to him he takes,
waiting till it is given; and he lives with a heart honest and
pure.-He avoids unchastity, living chaste, resigned, and keeping aloof
from sexual intercourse, the vulgar way.-He avoids lying and
abstains from it. He speaks the truth, is devoted to the truth,
reliable, worthy of confidence, is not a deceiver of men.-He avoids
tale-bearing and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus
he unites those that are divided, and those that are united he
encourages; concord gladdens him, he delights and rejoices in concord,
and it is concord that he spreads by his words.-He avoids harsh
language and abstains from it. He speaks such words as are gentle,
soothing to the ear, loving, going to the heart, courteous and dear,
and agreeable to many.- He avoids vain talk and abstains from it. He
speaks at the right time, in accordance with facts, speaks what is
useful, speaks about the law and the disciple; his speech is like a
treasure, at the right moment accompanied by arguments, moderate,
and full of sense.
  He keeps aloof from dance, song, music and the visiting of shows;
rejects flowers, perfumes, ointments, as well as every kind of
adornment and embellishment. High and gorgeous beds he does not use.
Gold and silver he does not accept. Raw corn and meat he does not
accept. Women and girls he does not accept. He owns no male and female
slaves, owns no goats, sheep, fowls, pigs, elephants, cows or
horses, no land and goods. He does not go on errands and do the duties
of a messenger. He keeps aloof from buying and selling things. He
has nothing to do with false measures, metals and weights. He avoids
the crooked ways of bribery, deception and fraud. He keeps aloof
from stabbing, beating, chaining, attacking, plundering and
oppressing.
  He contents himself with the robe that protects his body, and with
the alms with which he keeps himself alive. Wherever he goes, he is
provided with these two things; just as a winged bird, in flying,
carries his wings along with him. By fulfilling this noble Domain of
Morality he feels in his heart an irreproachable happiness.

Now, in perceiving a form with the eye- a sound with the ear- an
odor with the nose- a taste with the tongue- a touch with the body- an
object with his mind, he sticks neither to the whole, nor to its
details. And he tries to ward off that which, by being unguarded in
his senses, might give rise to evil and unwholesome states, to greed
and sorrow; he watches over his senses, keep his senses under control.
By practicing this noble "Control of the Senses" he feels in his heart
an unblemished happiness.

Clearly conscious is he in his going and coming; clearly conscious
in looking forward and backward; clearly conscious in bending and
stretching his body; clearly conscious in eating, drinking, chewing
and tasting; dearly conscious in discharging excrement and urine;
clearly conscious in walking, standing, sitting, falling asleep and
awakening; clearly conscious in speaking and keeping silent.
  Now, being equipped with this lofty Morality, equipped with this
noble Control of the Senses, and filled with this noble "Attentiveness
and Clear Consciousness, he chooses a secluded dwelling in the forest,
at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a
burial ground, on a woody table-land, in the open air, or on a heap of
straw. Having returned from his alms-round, after the meal, he sits
himself down with legs crossed, body erect, with attentiveness fixed
before him.

He has cast away Lust; he dwells with a heart free from lust; from
lust he cleanses his heart.
  He has cast away Ill-will; he dwells with a heart free from
ill-will; cherishing love and compassion toward all living beings,
he cleanses his heart from ill-will.
  He has cast away Torpor and Dullness; he dwells free from torpor and
dullness; loving the light, with watchful mind, with clear
consciousness, he cleanses his mind from torpor and dullness.
  He has cast away Restlessness and Mental Worry; dwelling with mind
undisturbed, with heart full of peace, he cleanses his mind from
restlessness and mental worry.
  He has cast away Doubt; dwelling free from doubt, full of confidence
in the good, he cleanses his heart from doubt.

He has put aside these five Hindrances and come to know the
paralyzing corruptions of the mind. And far from sensual
impressions, far from unwholesome things, he enters into the Four
Trances.   

But whatsoever there is of feeling, perception, mental formation, or
consciousness-all these phenomena he regards as "impermanent,"
"subject to pain," as infirm, as an ulcer, a thorn, a misery, a
burden, an enemy, a disturbance, as empty and "void of an Ego"; and
turning away from these things, he directs his mind towards the
abiding, thus: "This, verily, is the Peace, this is the Highest,
namely the end of all formations, the forsaking of every substratum of
rebirth, the fading away of craving; detachment, extinction: Nirvana."
And in this state he reaches the "Cessation of Passions."

And his heart becomes free from sensual passion, free from the
passion for existence, free from the passion of ignorance. "Freed am
I!": this knowledge arises in the liberated one; and he knows:
"Exhausted is rebirth, fulfilled the Holy Life; what was to be done,
has been done; naught remains more for this world to do."

Forever am I liberated,
This is the last time that I'm born,
No new existence waits for me.

  This, verily, is the highest, holiest wisdom: to know that all
suffering has passed away.
  This, verily, is the highest, holiest peace: appeasement of greed,
hatred and delusion.

"I am" is a vain thought; "I am not" a vain thought; "I shall be" is
a vain thought; "I shall not be" is a vain thought. Vain thoughts
are a sickness, an ulcer, a thorn. But after overcoming all vain
thoughts, one is called silent thinker." And the thinker, the Silent
One, does no more arise, no more pass away, no more tremble, no more
desire. For there is nothing in him that he should arise again. And as
he arises no more, how should he grow old again? And as he grows no
more old, how should he die again? And as he dies no more, how
should he tremble? And as he trembles no more, how should he have
desire?

Hence, the purpose of the Holy Life does not consist in acquiring
alms, honor, or fame, nor in gaining morality, concentration, or the
eye of knowledge. That unshakable deliverance of the heart: that,
verily, is the object of the Holy Life, that is its essence, that is
its goal.

And those, who formerly, in the past, were Holy and Enlightened
Ones, those Blessed Ones also have pointed out to their disciples this
self-same goal, as has been pointed out by me to my disciples. And
those, who afterwards, in the future, will be Holy and Enlightened
Ones, those Blessed Ones also will point out to their disciples this
self-same goal, as has been pointed out by me to my disciples.
  However, Disciples, it may be that  (after my passing away)  you
might think: "Gone is the doctrine of our Master. We have no Master
more." But you should not think; for the Law and the Discipline, which
I have taught you, Will, after my death, be your master.

The Law be your light,
The Law be your refuge!
Do not look for any other refuge!

  Disciples, the doctrines, which I advised you to penetrate, you
should well preserve, well guard, so that this Holy Life may take
its course and continue for ages, for the weal and welfare of the
many, as a consolation to the world, for the happiness, weal and
welfare of heavenly beings and men.