Directly below is another free E-book from the

Conscious Living Foundation.

For hundreds of E-books, Videos, udios and !ictures
that su""ort your desire for "ersonal and s"iritual growth and ins"iration
- all at no charge, visit our website at#
$$$.ConsciousLivingFoundation.%rg

BUDDHA, THE WORD
Edited by Nyanatiloka

THE FOUR NOBLE TRUTHS
THUS has it been said by the Buddha, the Enlightened One: It is through not understanding, not
realizing four things, that I, Disciples, as ell as you, had to ander so long through this round of
rebirths! "nd hat are these four things# They are the $oble Truth of Suffering, the $oble Truth of
the Origin of Suffering, the $oble Truth of the E%tinction of Suffering, the $oble Truth of the &ath
that leads to the E%tinction of Suffering! "s long as the absolutely true 'noledge and insight as
regards these (our $oble Truths as not )uite clear in *e, so long as I not sure, hether I had
on that supre*e Enlighten*ent hich is unsurpassed in all the orld ith its hea+enly beings,
e+il spirits and gods, a*ongst all the hosts of ascetics and priests, hea+enly beings and *en! But
as soon as the absolutely true 'noledge and insight as regards these (our $oble Truths had
beco*e perfectly clear in *e, there arose in *e the assurance that I had on that supre*e
Enlighten*ent unsurpassed! "nd I disco+ered that profound truth, so difficult to percei+e, difficult
to understand, tran)uilizing and subli*e, hich is not to be gained by *ere reasoning, and is
+isible only to the ise! The orld, hoe+er, is gi+en to pleasure, delighted ith pleasure,
enchanted ith pleasure! ,erily, such beings ill hardly understand the la of conditionality, the
Dependent Origination of e+ery thing- inco*prehensible to the* ill also be the end of all
for*ations, the forsa'ing of e+ery substratu* of rebirth, the fading aay of cra+ing- detach*ent,
e%tinction, $ir+ana! .et there are beings hose eyes are only a little co+ered ith dust: they ill
understand the truth!
FIRST TRUTH THE NOBLE TRUTH OF SUFFERING
/H"T, no, is the $oble Truth of Suffering# Birth is suffering- Decay is suffering- Death is
suffering- Sorro, 0a*entation, &ain, 1rief, and Despair, are suffering- not to get hat one
desires, is suffering- in short: the (i+e 1roups of E%istence are suffering! /hat, no, is Birth# The
birth of beings belonging to this or that order of beings, their being born, their conception and
springing into e%istence, the *anifestation of the groups of e%istence, the arising of sense acti+ity2
this is called Birth! "nd hat is Decay# The decay of beings belonging to this or that order of
beings- their getting aged, frail, grey, and rin'led- the failing of their +ital force, the earing out
of the senses2 this is called Decay! "nd hat is Death# The parting and +anishing of beings out of
this or that order of beings, their destruction, disappearance, death, the co*pletion of their life2
period, dissolution of the groups of e%istence, the discarding of the body2 this is called Death!
"nd hat is Sorro# The sorro arising through this or that loss or *isfortune hich one
encounters, the orrying oneself, the state of being alar*ed, inard sorro, inard oe2 this is
called Sorro! "nd hat is 0a*entation# /hatsoe+er, through this or that loss or *isfortune hich
befalls one, is ail and la*ent, ailing and la*enting, the state of oe and la*entation2 this is
called 0a*entation! "nd hat is &ain# The bodily pain and unpleasantness, the painful and
unpleasant feeling produced by bodily contact2 this is called &ain! "nd hat is 1rief# The *ental
pain and unpleasantness, the painful and unpleasant feeling produced by *ental contact2 this is
called 1rief! "nd hat is Despair# Distress and despair arising through this or that loss or
*isfortune hich one encounters, distressfulness, and desperation2 this is called Despair! "nd
hat is the 3suffering of not getting hat one desires#3 To beings sub4ect to birth there co*es the
desire: 3O that e ere not sub4ect to birth5 O that no ne birth as before us53 Sub4ect to decay,
disease, death, sorro, la*entation, pain, grief, and despair, the desire co*es to the*: 3O that
e ere not sub4ect to these things5 O that these things ere not before us53 But this cannot be
got by *ere desiring- and not to get hat one desires, is suffering!
THE FIVE GROUPS OF EISTEN!E
"nd hat, in brief, are the (i+e 1roups of E%istence# They are 6orporeality, (eeling, &erception,
7*ental8 (or*ations, and 6onsciousness! "ny corporeal pheno*enon, hether one9s on or
e%ternal, gross or subtle, lofty or lo, far or near, belongs to the 1roup of 6orporeality- any feeling
belongs to the 1roup of (eeling- any perception belongs to the 1roup of &erception- any *ental
for*ation belongs to the 1roup of (or*ations- all consciousness belongs to the 1roup of
6onsciousness!
7Our so2called indi+idual e%istence is in reality nothing but a *ere process of these 3bodily and
*ental3 pheno*ena, hich since i**e*orial ti*es as going on before one9s apparent birth, and
hich also after death ill continue for i**e*orial periods of ti*e! In the folloing, e shall see
that these fi+e 1roups, or :handhas2 either ta'en separately, or co*bined2 in no ay constitute
any real 3Ego2entity,3 and that no Ego2entity e%ists apart fro* the*, and hence that the belief in
an Ego2entity is *erely an illusion! ;ust as that hich e designate by the na*e of 3chariot,3 has
no e%istence apart fro* a%le, heels, shaft, and so forth: or as the ord 3house3 is *erely a
con+enient designation for +arious *aterials put together after a certain fashion so as to enclose a
portion of space, and there is no separate house2entity in e%istence:2 in e%actly the sa*e ay, that
hich e call a 3being,3 or an 3indi+idual,3 or a 3person,3 or by the na*e 3I,3 is nothing but a
changing co*bination of physical and psychical pheno*ena, and has no real e%istence in itself!8
THE "!ORPOREALIT# GROUP" OF FOUR ELE$ENTS
/hat, no, is the 1roup of 6orporeality# It is the four pri*ary ele*ents, and 6orporeality deri+ed
fro* the*! "nd hat are the four pri*ary ele*ents# They are the Solid Ele*ent, the (luid
Ele*ent, the Heating Ele*ent, the ,ibrating Ele*ent!
7The four ele*ents, or2 to spea' *ore correctly2 the four ele*entary )ualities of *atter, *ay be
rendered in English as: Inertia, 6ohesion, <adiation, and ,ibration! The tenty2four corporeal
pheno*ena hich depend upon the* are, according to the "bhidhar*a: eye, ear, nose, tongue,
body, +isible for*, sound, odor, taste, *asculinity, fe*ininity, +itality, organ of thin'ing, gesture,
speech, space =ca+ities of ear, nose, etc!>, agility, elasticity, adaptability, groth, duration, decay,
+ariability, change of substance!8
?! /hat, no, is the Solid Ele*ent# The solid ele*ent *ay be one9s on, or it *ay be e%ternal!
"nd hat is one9s on solid ele*ent# The dependent properties, hich on one9s on person and
body are hard and solid, as the hairs of head and body, nails, teeth, s'in, flesh, sines, bones,
*arro, 'idneys, heart, li+er, diaphrag*, spleen, lungs, sto*ach, boels, *esentery, e%cre*ent,
or hate+er other dependent properties hich on one9s on person and body are hard and solid2
this is called one9s on solid ele*ent! $o, hether it be one9s on solid ele*ent, or hether it
be the e%ternal solid ele*ent, they are both only the solid ele*ent! "nd one should understand,
according to reality, and true isdo*: 3This does not belong to *e- this a* I not- this is not *y
Ego!3 @! /hat, no, is the (luid Ele*ent# The fluid ele*ent *ay be one9s on, or it *ay be
e%ternal! "nd hat is one on fluid ele*ent# The dependent properties, hich on one9s on
person and body are atery or cohesi+e, as bile, phleg*, pus, blood, seat, ly*ph, tears, se*en,
spit, nasal *ucus, oil of the 4oints, urine or hate+er other dependent properties hich on one9s
on person and body are atery or cohesi+e2 this is called one9s on fluid ele*ent! $o, hether
it be one9s on fluid ele*ent, or hether it be the e%ternal fluid ele*ent, they are both only the
fluid ele*ent! "nd one should understand, according to reality, and true isdo*: 3This does not
belong to *e- this a* I not- this is not *y Ego!3 A! /hat, no, is the Heating Ele*ent# The
heating ele*ent *ay be one9s on, or it *ay be e%ternal! "nd hat is one9s on heating ele*ent#
The dependent properties, hich on one9s on person and body are heating and radiating, as that
hereby one is heated, consu*ed, scorched, hereby that hich has been eaten, drun', cheed,
or tasted, is fully digested- or hate+er other dependent properties, hich on one9s on person
and body are heating and radiating2 this is called one9s on heating ele*ent! $o, hether it be
one9s on heating ele*ent, or hether it be the e%ternal heating ele*ent, they are both only the
heating ele*ent! "nd one should understand, according to reality, and true isdo*: 3This does
not belong to *e- this a* I not- this is not *y Ego!3 B! /hat, no, is the ,ibrating Ele*ent# The
+ibrating ele*ent *ay be one9s on, or it *ay be e%ternal! "nd hat is one9s on +ibrating
ele*ent# The dependent properties, hich on one9s on person and body are *obile and gaseous,
as the upard2going and donard2going inds- the inds of sto*ach and intestines- in2
breathing and out2breathing- or hate+er other dependent properties, hich on one9s on person
and body are *obile and gaseous2 this is called one9s on +ibrating ele*ent! $o, hether it be
one9s on +ibrating ele*ent, or hether it be the e%ternal +ibrating ele*ent, they are both only
the +ibrating ele*ent! "nd one should understand, according to reality, and true isdo*: 3This
does not belong to *e- this a* I not- this is not *y Ego!3 ;ust as one calls 3hut3 the circu*scribed
space hich co*es to be by *eans of ood and rushes, reeds, and clay, e+en so e call 3body3
the circu*scribed space that co*es to be by *eans of bones and sines, flesh and s'in!
DEPENDENT ORIGINATION OF !ONS!IOUSNESS
$o, though one9s eye be intact, yet if the e%ternal for*s do not fall ithin the field of +ision, and
no corresponding con4unction ta'es place, in that case there occurs no for*ation of the
corresponding aspect of consciousness! Or, though one9s eye be intact, and the e%ternal for*s fall
ithin the field of +ision, yet if no corresponding con4unction ta'es place, in that case also there
occurs no for*ation of the corresponding aspect of consciousness! If, hoe+er, one9s eye is intact,
and the e%ternal for*s fall ithin the field of +ision, and the corresponding con4unction ta'es
place, in that case there arises the corresponding aspect of consciousness! Hence, I say: the
arising of consciousness is dependent upon conditions- and ithout these conditions, no
consciousness arises! "nd upon hatsoe+er conditions the arising of consciousness is dependent,
after these it is called! 6onsciousness hose arising depends on the eye and for*s, is called 3eye2
consciousness!3 6onsciousness hose arising depends on the ear and sound, is called 3ear2
consciousness!3 6onsciousness hose arising depends on the olfactory organ and odors, is called
3nose2consciousness!3 6onsciousness hose arising depends on the tongue and taste, is called
3tongue2consciousness!3 6onsciousness hose arising depends on the body and bodily contacts, is
called 3body2consciousness!3 6onsciousness hose arising depends on the *ind and ideas, is
called 3*ind2consciousness!3 /hatsoe+er there is of 3corporeality3 in the consciousness thus
arisen, that belongs to the 1roup of 6orporeality! /hatsoe+er there is of 3feeling32 bodily ease,
pain, 4oy, sadness, or indifferent feeling2 belongs to the 1roup of (eeling! /hatsoe+er there is of
3perception32 +isual ob4ects, sounds, odors, tastes, bodily i*pressions, or *ind2ob4ects2 belongs to
the 1roup of &erception! /hatsoe+er there are of *ental 3for*ations32 i*pression, +olition, etc!2
belong to the 1roup of *ental (or*ations! /hatsoe+er there is of 3consciousness3 therein,
belongs to the 1roup of 6onsciousness! "nd it is i*possible that any one can e%plain the passing
out of one e%istence, and the entering into a ne e%istence, or the groth, increase, and
de+elop*ent of consciousness, independent of corporeality, feeling, perception, and *ental
for*ations!
THE THREE !HARA!TERISTI!S OF EISTEN!E
"ll for*ations are 3transient3- all for*ations are 3sub4ect to suffering3- all things are 3ithout an
Ego2entity!3 6orporeality is transient, feeling is transient, perception is transient, *ental for*ations
are transient, consciousness is transient! "nd that hich is transient, is sub4ect to suffering- and of
that hich is transient, and sub4ect to suffering and change, one cannot rightly say: 3This belongs
to *e- this a* I- this is *y Ego!3 Therefore, hate+er there be of corporeality, of feeling,
perception, *ental for*ations, or consciousness, hether one9s on or e%ternal, hether gross or
subtle, lofty or lo, far or near, one should understand, according to reality, and true isdo*:
3This does not belong to *e- this a* I not- this is not *y Ego!3 Suppose, a *an ho is not blind,
ere to behold the *any bubbles on the 1anges as they are dri+ing along- and he should atch
the*, and carefully e%a*ine the*! "fter carefully e%a*ining the*, they ill appear to hi* e*pty,
unreal, and unsubstantial! In e%actly the sa*e ay, does the *on' behold all the corporeal
pheno*ena, feelings, perceptions, *ental for*ations, and states of consciousness2 hether they
be of the past, or the present, or the future, far, or near! "nd he atches the*, and e%a*ines
the* carefully- and, after carefully e%a*ining the*, they appear to hi* e*pty, +oid, and ithout
an Ego /hoso delights in corporeality, or feeling, or perception, or *ental for*ations, or
consciousness, he delights in suffering- and hoso delights in suffering, ill not be freed fro*
suffering! Thus I say
Ho can you find delight and *irth, /here there is burning ithout end# In deepest dar'ness you
are rapped5 /hy do you not see' for the light#
0oo' at this puppet here, ell rigged, " heap of *any sores, piled up, Diseased, and full of
greediness, Unstable, and i*per*anent5
De+oured by old age is this fra*e, " prey of sic'ness, ea' and frail- To pieces brea's this putrid
body, "ll life *ust truly end in death!
THE THREE WARNINGS
Did you ne+er see in the orld a *an, or a o*an, eighty, ninety, or a hundred years old, frail,
croo'ed as a gable roof, bent don, resting on crutches, ith tottering steps, infir*, youth long
since fled, ith bro'en teeth, grey and scanty hair, or bald2headed, rin'led, ith blotched li*bs#
"nd did the thought ne+er co*e to you that also you are sub4ect to decay, that also you cannot
escape it# Did you ne+er see in the orld a *an, or a o*an, ho being sic', afflicted, and
grie+ously ill, and alloing in his on filth, as lifted up by so*e people, and put to bed by
others# "nd did the thought ne+er co*e to you that also you are sub4ect to disease, that also you
cannot escape it# Did you ne+er see in the orld the corpse of a *an, or a o*an, one, or to, or
three days after death, sollen up, blue2blac' in color, and full of corruption# "nd did the thought
ne+er co*e to you that also you are sub4ect to death, that also you cannot escape it#
SA$SARA, THE WHEEL OF EISTEN!E
Inconcei+able is the beginning of this Sa*sara- not to be disco+ered is any first beginning of
beings, ho, obstructed by ignorance, and ensnared by cra+ing, are hurrying and hastening
through this round of rebirths!
7Sa*sara2 the /heel of E%istence, lit!, the 3&erpetual /andering32 is the na*e by hich is
designated the sea of life e+er restlessly hea+ing up and don, the sy*bol of this continuous
process of e+er again and again being born, groing old, suffering, and dying! Core precisely put:
Sa*sara is the unbro'en chain of the fi+efold :handha2co*binations, hich, constantly changing
fro* *o*ent to *o*ent, follo continuously one upon the other through inconcei+able periods of
ti*e! Of this Sa*sara, a single lifeti*e constitutes only a +anishingly tiny fraction- hence, to be
able to co*prehend the first noble truth, one *ust let one9s gaze rest upon the Sa*sara, upon this
frightful chain of rebirths, and not *erely upon one single lifeti*e, hich, of course, *ay be
so*eti*es not +ery painful!8
/hich do you thin' is the *ore: the flood of tears, hich eeping and ailing you ha+e shed upon
this long ay2 hurrying and hastening through this round of rebirths, united ith the undesired,
separated fro* the desired2 this, or the aters of the four oceans# 0ong ti*e ha+e you suffered
the death of father and *other, of sons, daughters, brothers, and sisters! "nd hilst you ere
thus suffering, you ha+e, +erily, shed *ore tears upon this long ay than there is ater in the four
oceans! /hich do you thin' is the *ore: the strea*s of blood that, through your being beheaded,
ha+e floed upon this long ay, or the aters in the four oceans# 0ong ti*e ha+e you been
caught as dacoits, or highay*en, or adulterers- and, through your being beheaded, +erily, *ore
blood has floed upon this long ay than there is ater in the four oceans! But ho is this
possible# Inconcei+able is the beginning of this Sa*sara- not to be disco+ered is any first
beginning of beings, ho, obstructed by ignorance, and ensnared by cra+ing, are hurrying and
hastening through this round of rebirths! "nd thus ha+e you long ti*e undergone suffering,
undergone tor*ent, undergone *isfortune, and filled the gra+eyards full- +erily, long enough to be
dissatisfied ith all the for*s of e%istence, long enough to turn aay, and free yoursel+es fro*
the* all!
SE!OND TRUTH THE NOBLE TRUTH OF THE ORIGIN OF SUFFERING
/H"T, no, is the $oble Truth of the Origin of Suffering# It is that cra+ing hich gi+es rise to
fresh rebirth, and, bound up ith pleasure and lust, no here, no there, finds e+er fresh delight!
7In the absolute sense, it is no real being, no self2deter*ined, unchangeable, Ego2entity that is
reborn! Coreo+er, there is nothing that re*ains the sa*e e+en for to consecuti+e *o*ents- for
the (i+e :handhas, or 1roups of E%istence, are in a state of perpetual change, of continual
dissolution and reneal! They die e+ery *o*ent, and e+ery *o*ent ne ones are born! Hence it
follos that there is no such thing as a real e%istence, or 3being3 =0atin esse>, but only as it ere
an endless process, a continuous change, a 3beco*ing,3 consisting in a 3producing,3 and in a
3being produced3- in a 3process of action,3 and in a 3process of reaction,3 or 3rebirth!3 This process
of perpetual 3producing3 and 3being produced3 *ay best be co*pared ith an ocean a+e! In the
case of a a+e, there is not the slightest )uantity of ater tra+eling o+er the surface of the sea!
But the a+e structure, that hastens o+er the surface of the ater, creating the appearance of one
and the sa*e *ass of ater, is, in reality, nothing but the continuous rising and falling of
continuous, but )uite different, *asses of ater, produced by the trans*ission of force generated
by the ind! E+en so, the Buddha did not teach that Ego2entities hasten through the ocean of
rebirth, but *erely life2a+es, hich, according to their nature and acti+ities =good, or e+il>,
*anifest the*sel+es here as *en, there as ani*als, and elsehere as in+isible beings!8
THE THREEFOLD !RAVING
There is the 3Sensual 6ra+ing,3 the 36ra+ing for Eternal E%istence,3 the 36ra+ing for Self2
"nnihilation!3
7The 36ra+ing for Eternal E%istence,3 according to the ,isuddhi2Cagga, is inti*ately connected ith
the so2called 3Eternity2Belief,3 i!e!, the belief in an absolute, eternal, Ego2entity persisting
independently of our body! The 6ra+ing for Self2"nnihilation is the outco*e of the so2called
3"nnihilation2Belief,3 the delusi+e *aterialistic notion of an Ego hich is annihilated at death, and
hich does not stand in any causal relation ith the ti*e before birth or after death!8
But, here does this cra+ing arise and ta'e root# /here+er in the orld there are delightful and
pleasurable things, there this cra+ing arises and ta'es root! Eye, ear, nose, tongue, body, and
*ind, are delightful and pleasurable: there this cra+ing arises and ta'es root! ,isual ob4ects,
sounds, s*ells, tastes, bodily i*pressions, and *ind2ob4ects, are delightful and pleasurable: there
this cra+ing arises and ta'es root! 6onsciousness, sense i*pression, feeling born of sense
i*pression, perception, ill, cra+ing, thin'ing, and reflecting, are delightful and pleasurable: there
this cra+ing arises and ta'es root! If, na*ely, hen percei+ing a +isual ob4ect, a sound, odor,
taste, bodily i*pression, or a *ind ob4ect, the ob4ect is pleasant, one is attracted- and if
unpleasant, one is repelled! Thus, hate+er 'ind of 3(eeling3 one e%periences,2 pleasant,
unpleasant, or indifferent2 one appro+es of, and cherishes the feeling, and clings to it- and hile
doing so, lust springs up- but lust for feelings, *eans 6linging- and on 6linging, depends the
3&rocess of Beco*ing3- on the &rocess of Beco*ing =:ar*a2process>, depends =future> 3Birth3-
and dependent on Birth, are Decay and Death, Sorro, 0a*entation, &ain, 1rief, and Despair!
Thus arises this hole *ass of suffering! This is called the $oble Truth of the Origin of Suffering!
HEAPING UP OF PRESENT SUFFERING
,erily, due to sensuous cra+ing, conditioned through sensuous cra+ing, i*pelled by sensuous
cra+ing, entirely *o+ed by sensuous cra+ing, 'ings fight ith 'ings, princes ith princes, priests
ith priests, citizens ith citizens- the *other )uarrels ith the son, the son ith the *other, the
father ith the son, the son ith the father- brother )uarrels ith brother, brother ith sister,
sister ith brother, friend ith friend! Thus, gi+en to dissension, )uarreling and fighting, they fall
upon one another ith fists, stic's, or eapons! "nd thereby they suffer death or deadly pain! "nd
further, due to sensuous cra+ing, conditioned through sensuous cra+ing, i*pelled by sensuous
cra+ing, entirely *o+ed by sensuous cra+ing, people brea' into houses, rob, plunder, pillage hole
houses, co**it highay robbery, seduce the i+es of others! Then, the rulers ha+e such people
caught, and inflict on the* +arious for*s of punish*ent! "nd thereby they incur death or deadly
pain! $o, this is the *isery of sensuous cra+ing, the heaping up of suffering in this present life,
due to sensuous cra+ing, conditioned through sensuous cra+ing, caused by sensuous cra+ing,
entirely dependent on sensuous cra+ing!
HEAPING UP OF FUTURE SUFFERING
"nd further, people ta'e the e+il ay in deeds, the e+il ay in ords, the e+il ay in thoughts- and
by ta'ing the e+il ay in deeds, ords, and thoughts, at the dissolution of the body, after death,
they fall into a donard state of e%istence, a state of suffering, into perdition, and the abyss of
hell! But, this is the *isery of sensuous cra+ing, the heaping up of suffering in the future life, due
to sensuous cra+ing, conditioned through sensuous cra+ing, caused by sensuous cra+ing, entirely
dependent on sensuous cra+ing!
$ot in the air, nor ocean2*idst, $or hidden in the *ountain clefts, $ohere is found a place on
earth, /here *an is freed fro* e+il deeds!
INHERITAN!E OF DEEDS %&AR$A'
(or, oners of their deeds ='ar*a> are the beings, heirs of their deeds- their deeds are the o*b
fro* hich they sprang- ith their deeds they are bound up- their deeds are their refuge!
/hate+er deeds they do2 good or e+il2 of such they ill be the heirs! "nd here+er the beings
spring into e%istence, there their deeds ill ripen- and here+er their deeds ripen, there they ill
earn the fruits of those deeds, be it in this life, or be it in the ne%t life, or be it in any other future
life! There ill co*e a ti*e, hen the *ighty ocean ill dry up, +anish, and be no *ore! There ill
co*e a ti*e, hen the *ighty earth ill be de+oured by fire, perish, and be no *ore! But, yet
there ill be no end to the suffering of beings, ho, obstructed by ignorance, and ensnared by
cra+ing, are hurrying and hastening through this round of rebirths!
THIRD TRUTH THE NOBLE TRUTH OF THE ETIN!TION OF SUFFERING
/H"T, no, is the $oble Truth of the E%tinction of Suffering# It is the co*plete fading aay and
e%tinction of this cra+ing, its forsa'ing and gi+ing up, the liberation and detach*ent fro* it! But
here *ay this cra+ing +anish, here *ay it be e%tinguished# /here+er in the orld there are
delightful and pleasurable things, there this cra+ing *ay +anish, there it *ay be e%tinguished! Be it
in the past, present, or future, hosoe+er of the *on's or priests regards the delightful and
pleasurable things in the orld as 3i*per*anent,3 3*iserable,3 and 3ithout an Ego,3 as a disease
and cancer- it is he ho o+erco*es the cra+ing! "nd released fro* Sensual 6ra+ing, released fro*
the 6ra+ing for E%istence, he does not return, does not enter again into e%istence!
DEPENDENT ETIN!TION OF ALL PHENO$ENA
(or, through the total fading aay and e%tinction of 6ra+ing, 6linging is e%tinguished- through the
e%tinction of clinging, the &rocess of Beco*ing is e%tinguished- through the e%tinction of the
='ar*ic> process of beco*ing, <ebirth is e%tinguished- and through the e%tinction of rebirth, Decay
and Death, Sorro, 0a*entation, Suffering, 1rief, and Despair, are e%tinguished! Thus co*es
about the e%tinction of this hole *ass of suffering! Hence, the annihilation, cessation, and
o+erco*ing of corporeality, feeling, perception, *ental for*ations, and consciousness, this is the
e%tinction of suffering, the end of disease, the o+erco*ing of old age and death!
7The undulatory *otion, hich e call a+e2 hich in the spectator creates the illusion of a single
*ass of ater *o+ing o+er the surface of the la'e2 is produced and fed by the ind, and
*aintained by the stored2up energies! "fter the ind has ceased, and no fresh ind again hips
up the ater, the stored2up energies ill gradually be consu*ed, and the hole undulatory *otion
co*e to an end! Si*ilarly, if fire does not get ne fuel, it ill beco*e e%tinct! ;ust so, this (i+e2
:handha2process2 hich, in the ignorant orldling, creates the illusion of an Ego2entity2 is
produced and fed by the life2affir*ing cra+ing, and *aintained for so*e ti*e by *eans of the
stored2up life2energies! $o, after the fuel, i!e!, the cra+ing and clinging to life, has ceased, and
no ne cra+ing i*pels again this (i+e2:handha2process, life ill continue as long as there are still
life2energies stored up, but at their destruction at death, the (i+e2:handha2process ill reach final
e%tinction! Thus, nir+ana or 3E%tinction3 =Sans'rit: to cease bloing, to beco*e e%tinct>, *ay be
considered under to aspects: ?! 3E%tinction of I*purities,3 reached at the attain*ent of
"rahatship, or Holiness, hich ta'es place during the life2ti*e! @! 3E%tinction of the (i+e2:handha2
process,3 hich ta'es place at the death of the "rahat!8
NIRVANA
This, truly, is the &eace, this is the Highest, na*ely the end of all for*ations, the forsa'ing of
e+ery substratu* of rebirth, the fading aay of cra+ing: detach*ent, e%tinction2 $ir+ana!
Enraptured ith lust, enraged ith anger, blinded by delusion, o+erhel*ed, ith *ind ensnared,
*an ai*s at his on ruin, at others9 ruin, at the ruin of both parties, and he e%periences *ental
pain and grief! But, if lust, anger, and delusion are gi+en up, *an ai*s neither at his on ruin, nor
at others9 ruin, nor at the ruin of both parties, and he e%periences no *ental pain and grief! Thus
is $ir+ana i**ediate, +isible in this life, in+iting, attracti+e, and co*prehensible to the ise! The
e%tinction of greed, the e%tinction of anger, the e%tinction of delusion: this, indeed, is called
$ir+ana!
THE ARAHAT, OR HOL# ONE
"nd for a disciple thus freed, in hose heart dells peace, there is nothing to be added to hat
has been done, and naught *ore re*ains for hi* to do! ;ust as a roc' of one solid *ass re*ains
unsha'en by the ind, e+en so, neither for*s, nor sounds, nor odors, nor tastes, nor contacts of
any 'ind, neither the desired, nor the undesired, can cause such an one to a+er! Steadfast is his
*ind, gained is deli+erance! "nd he ho has considered all the contrasts on this earth, and is no
*ore disturbed by anything hate+er in the orld, the &eaceful One, freed fro* rage, fro*
sorro, and fro* longing, he has passed beyond birth and decay!
THE I$$UTABLE
There is a real*, here there is neither the solid, nor the fluid, neither heat, nor *otion, neither
this orld, nor any other orld, neither sun, nor *oon! This I call neither arising, nor passing
aay, neither standing still nor being born, nor dying! There is neither foothold, nor de+elop*ent,
nor any basis! This is the end of suffering! There is an Unborn, Unoriginated, Uncreated,
Unfor*ed! If there ere not this Unborn, this Unoriginated, this Uncreated, this Unfor*ed, escape
fro* the orld of the born, the originated, the created, the for*ed, ould not be possible! But
since there is an Unborn, Unoriginated, Uncreated, Unfor*ed, therefore is escape possible fro*
the orld of the born, the originated, the created, the for*ed!
FOURTH TRUTH THE NOBLE TRUTH OF THE PATH THAT LEADS TO THE ETIN!TION OF
SUFFERING
THE TWO ETRE$ES AND THE $IDDLE PATH
TO 1I,E oneself up to indulgence in sensual pleasure, the base, co**on, +ulgar, unholy,
unprofitable- and also to gi+e oneself up to self2*ortification, the painful, unholy, unprofitable:
both these to e%tre*es the &erfect One has a+oided, and found out the Ciddle &ath, hich
*a'es one both to see and to 'no, hich leads to peace, to discern*ent, to enlighten*ent, to
$ir+ana!
THE EIGHTFOLD PATH
It is the $oble Eightfold &ath, the ay that leads to the e%tinction of suffering, na*ely: ?! <ight
Understanding, @! <ight Cindedness, hich together are /isdo*! A! <ight Speech, B! <ight "ction,
D! <ight 0i+ing, hich together are Corality! E! <ight Effort, F! <ight "ttenti+eness, G! <ight
6oncentration, hich together are 6oncentration! This is the Ciddle &ath hich the &erfect One
has found out, hich *a'es one both to see and to 'no, hich leads to peace, to discern*ent,
to enlighten*ent, to $ir+ana! (ree fro* pain and torture is this path, free fro* groaning and
suffering- it is the perfect path! Truly, li'e this path there is no other path to the purity of insight!
If you follo this path, you ill put an end to suffering! But each one has to struggle for hi*self,
the &erfect Ones ha+e only pointed out the ay! 1i+e ear then, for the I**ortal is found! I re+eal,
I set forth the Truth! "s I re+eal it to you, so act5 "nd that supre*e goal of the holy life, for the
sa'e of hich, sons of good fa*ilies rightly go forth fro* ho*e to the ho*eless state: this you
ill, in no long ti*e, in this +ery life, *a'e 'non to yourself, realize, and *a'e your on!
THE EIGHTFOLD PATH
FIRST STEP RIGHT UNDERSTANDING
/H"T, no, is <ight Understanding# It is understanding the (our Truths! To understand suffering-
to understand the origin of suffering- to understand the e%tinction of suffering- to understand the
path that leads to the e%tinction of suffering: This is called <ight Understanding! Or, hen the
noble disciple understands hat is 'ar*ically holeso*e, and the root of holeso*e 'ar*a- hat
is 'ar*ically unholeso*e, and the root of unholeso*e 'ar*a, then he has <ight
Understanding!
73:ar*ically unholeso*e3 is e+ery +olitional act of body, speech, or *ind hich is rooted in
greed, hatred, or delusion, and produces e+il and painful results in this or any future for* of
e%istence!8
/hat, no, is 3'ar*ically unholeso*e#3 In Bodily "ction it is destruction of li+ing beings-
stealing- and unlaful se%ual intercourse! In ,erbal "ction it is lying- tale2bearing- harsh language-
and fri+olous tal'! In Cental "ction it is co+etousness- ill2ill- and rong +ies! "nd hat is the
root of unholeso*e 'ar*a# 1reed is a root of unholeso*e 'ar*a- "nger is a root of
unholeso*e 'ar*a- Delusion is a root of unholeso*e 'ar*a!
7The state of greed, as ell as that of anger, is alays acco*panied by delusion- and delusion,
ignorance, is the pri*ary root of all e+il!8
Therefore, I say, these de*eritorious actions are of three 'inds: either due to greed, or due to
anger, or due to delusion! /hat, no, is 3'ar*ically holeso*e#3 In Bodily "ction it is to abstain
fro* 'illing- to abstain fro* stealing- and to abstain fro* unlaful se%ual intercourse! In ,erbal
"ction it is to abstain fro* lying- to abstain fro* tale2bearing- to abstain fro* harsh language- and
to abstain fro* fri+olous tal'! In Cental "ction it is absence of co+etousness- absence of ill2ill-
and right understanding! "nd hat is the root of holeso*e 'ar*a# "bsence of greed
=unselfishness> is a root of holeso*e 'ar*a- absence of anger =bene+olence> is a root of
holeso*e 'ar*a- absence of delusion =isdo*> is a root of holeso*e 'ar*a! Or, hen one
understands that corporeality, feeling, perception, *ental for*ation, and consciousness, are
transient 7sub4ect to suffering, and ithout an Ego8, also in that case one possesses <ight
Understanding!
UNPROFITABLE (UESTIONS
Should anyone say that he does not ish to lead the holy life under the Blessed One, unless the
Blessed One first tells hi*, hether the orld is eternal or te*poral, finite or infinite- hether the
life principle is identical ith the body, or so*ething different- hether the &erfect One continues
after death, and so on2 such a *an ould die, ere the &erfect One could tell hi* all this! It is as if
a *an ere pierced by a poisoned arro, and his friends, co*panions, or near relations, should
send for a surgeon- but that *an should say: 3I ill not ha+e this arro pulled out, until I 'no
ho the *an is that has ounded *e: hether he is a noble, a priest, a citizen, or a ser+ant3- or:
3hat his na*e is, and to hat fa*ily he belongs3- or: 3hether he is tall, or short, or of *ediu*
height!3 ,erily, such a *an ould die, ere he could ade)uately learn all this! Therefore, the *an
ho see's his on elfare, should pull out this arro2 this arro of la*entation, pain, and sorro!
(or, hether the theory e%ists, or hether it does not e%ist, that the orld is eternal, or te*poral,
or finite, or infinite2 certainly, there is birth, there is decay, there is death, sorro, la*entation,
pain, grief, and despair, the e%tinction of hich, attainable e+en in this present life, I *a'e 'non
unto you! There is, for instance, an unlearned orldling, +oid of regard for holy *en, ignorant of
the teaching of holy *en, untrained in the noble doctrine! "nd his heart is possessed and
o+erco*e by Self2Illusion, by S'epticis*, by attach*ent to *ere <ule and <itual, by Sensual 0ust,
and by Ill2ill- and ho to free hi*self fro* these things, he does not really 'no!
7Self2Illusion *ay re+eal itself as 3Eternalis*3 or 3Eternity2belief32 i!e!, the belief that one9s Ego is
e%isting independently of the *aterial body, and continuing e+en after the dissolution of the latter-
or as 3"nnihilationis*,3 or 3"nnihilation2belief32 i!e!, the *aterialistic belief that this present life
constitutes the Ego, and hence that it is annihilated at the death of the *aterial body!8
$ot 'noing hat is orthy of consideration, and hat is unorthy of consideration, he considers
the unorthy, and not the orthy! "nd unisely he considers thus: 3Ha+e I been in the past# Or,
ha+e I not been in the past# /hat ha+e I been in the past# Ho ha+e I been in the past# (ro*
hat state into hat state did I change in the past#2 Shall I be in the future# Or, shall I not be in
the future# /hat shall I be in the future# Ho shall I be in the future# (ro* hat state into hat
state shall I change in the future#32 "nd the present also fills hi* ith doubt: 3"* I# Or, a* I not#
/hat a* I# Ho a* I# This being, hence has it co*e# /hither ill it go#3 "nd ith such unise
considerations, he falls into one or other of the si% +ies, and it beco*es his con+iction and fir*
belief: 3I ha+e an Ego3- or: 3I ha+e no Ego3- or: 3/ith the Ego I percei+e the Ego3- or: 3/ith that
hich is no Ego, I percei+e the Ego3- or: 3/ith the Ego I percei+e that hich is no Ego!3 Or, he
falls into the folloing +ie: 3This *y Ego, hich can thin' and feel, and hich, no here, no
there, e%periences the fruit of good and e+il deeds- this *y Ego is per*anent, stable, eternal, not
sub4ect to change, and ill thus eternally re*ain the sa*e!3 If there really e%isted the Ego, there
ould be also so*ething hich belonged to the Ego! "s, hoe+er, in truth and reality, neither the
Ego, nor anything belonging to the Ego, can be found, is it not therefore really an utter fool9s
doctrine to say: 3This is the orld, this a* I- after death, I shall be per*anent, persisting, and
eternal#3 These are called *ere +ies, a thic'et of +ies, a puppet2sho of +ies, a toil of +ies,
a snare of +ies- and ensnared in the fetter of +ies, the ignorant orldling ill not be freed fro*
rebirth, fro* decay, and fro* death, fro* sorro, pain, grief, and despair- he ill not be freed, I
say, fro* suffering!
THE SOTAPAN, OR "STREA$)ENTERER"
The learned and noble disciple, hoe+er, ho has regard for holy *en, 'nos the teaching of holy
*en, is ell trained in the noble doctrine, he understands hat is orthy of consideration, and
hat is unorthy! "nd 'noing this, he considers the orthy, and not the unorthy! /hat
suffering is, he isely considers! /hat the origin of suffering is, he isely considers- hat the
e%tinction of suffering is, he isely considers- hat the path is that leads to the e%tinction of
suffering, he isely considers! "nd by thus considering, three fetters +anish, na*ely: Self2illusion,
S'epticis*, and "ttach*ent to *ere <ule and <itual! But those disciples in ho* these three
fetters ha+e +anished ha+e 3entered the Strea*,3 ha+e fore+er escaped the states of oe, and are
assured of final enlighten*ent!
Core than any earthly poer, Core than all the 4oys of hea+en, Core than rule o9er all the orld, Is
the Entrance to the Strea*!
"nd, +erily, those ho are filled ith unsha'en faith in *e, all those ha+e entered the strea*!
7There are ten 3(etters3 by hich beings are bound to the heel of e%istence! They are: Self2
Illusion, S'epticis*, "ttach*ent to *ere <ule and <itual, Sensual 0ust, Ill2ill, 6ra+ing for the
/orld of pure (or*, 6ra+ing for the (or*less /orld, 6onceit, <estlessness, Ignorance! " Sotapan,
or 3Strea*2Enterer3 i!e! 3one ho has entered the strea* leading to $ir+ana,3 is free fro* the first
three fetters! " Sa'adaga*in, or 3Once2<eturned32 na*ely to this sensuous sphere2 has o+erco*e
the Bth and Dth fetters in their grosser for*! "n "naga*in, or 3$on2<eturner,3 is holly freed fro*
the first fi+e fetters, hich bind to rebirth in the sensuous sphere- after death, hilst li+ing in the
sphere of pure for*, he ill reach the goal! "n "rahat, or perfectly 3Holy One,3 is freed fro* all
fetters!8
THE TWO UNDERSTANDINGS
Therefore, I say, <ight Understanding is of to 'inds: ?! The +ie that al*s 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 ne%t life- that father and *other as spontaneously born beings =in the hea+enly
orlds> are no *ere ords- that there are *on's and priests ho are spotless and perfect, ho
can e%plain this life and the ne%t life, hich they the*sel+es ha+e understood: this is called the
3Cundane <ight Understanding,3 hich yields orldly fruits, and brings good results! @! But
hatsoe+er there is of isdo*, of penetration, of right understanding, con4oined ith the &ath2
the *ind being turned aay fro* the orld, and con4oined ith the path, the holy path being
pursued-2 this is called the 3Ultra*undane <ight Understanding,3 hich is not of the orld, but is
ultra*undane, and con4oined ith the &ath!
7Thus, there are to 'inds of the Eightfold &ath: the 3*undane,3 practiced by the 3orldling3- and
the 3ultra2*undane,3 practiced by the 3$oble Ones!38
$o, in understanding rong understanding as rong, and right understanding as right, one
practices <ight Understanding 7?st step8- and in *a'ing efforts to o+erco*e rong understanding,
and to arouse right understanding, one practices <ight Effort 7Eth step8- and in o+erco*ing rong
understanding ith attenti+e *ind, and delling ith attenti+e *ind in the possession of right
understanding, one practices <ight "ttenti+eness 7Fth step8! Hence, there are three things that
acco*pany and follo upon right understanding, na*ely: right understanding, right effort, and
right attenti+eness!
!O$PLETE DELIVERAN!E
$o, if any one should put the )uestion, hether I ad*it any +ie at all, he should be ansered
thus: The &erfect One is free fro* any theory, for the &erfect One has understood hat
corporeality is, and ho it arises, and passes aay! He has understood hat feeling is, and ho it
arises, and passes aay! He has understood hat perception is, and ho it arises, and passes
aay! He has understood hat the *ental for*ations are, and ho they arise, and pass aay! He
has understood hat consciousness is, and ho it arises, and passes aay! Therefore, I say, the
&erfect One has on co*plete deli+erance through the e%tinction, fading2aay, disappearance,
re4ection, and getting rid of all opinions and con4ectures, of all inclination to the +ainglory of 3I3
and 3*ine!3 /hether &erfect Ones 7Buddhas8 appear in the orld or hether &erfect Ones do not
appear in the orld, it still re*ains a fir* condition, an i**utable fact and fi%ed la: that all
for*ations are 3i*per*anent3- that all for*ations are 3sub4ect to suffering3- that e+erything is
3ithout an Ego!3
7The ord san'hara =for*ations> co*prises all things hich ha+e a beginning and an end, the so2
called created, or 3for*ed3 things, i!e!, all possible physical and *ental constituents of e%istence!8
" corporeal pheno*enon, a feeling, a perception, a *ental for*ation, a consciousness, that is
per*anent and persistent, eternal and not sub4ect to change: such a thing the ise *en in this
orld do not recognize- and I also say, there is no such thing! "nd it is i*possible that a being
possessed of <ight Understanding should regard anything as the Ego! $o, if so*eone should say
that (eeling is his Ego, he should be ansered thus: 3There are three 'inds of feeling: pleasurable,
painful, and indifferent feeling! /hich of these three feelings, no, do you consider your Ego#3 "t
the *o*ent na*ely of e%periencing one of these feelings one does not e%perience the other to!
These three 'inds of feelings are i*per*anent, of dependent origin, are sub4ect to decay and
dissolution, to fading2aay and e%tinction! /hosoe+er, in e%periencing one of these feelings,
thin's that this is his Ego, ill, after the e%tinction of that feeling, ad*it that his Ego has beco*e
dissol+ed! "nd thus he ill consider his Ego already in this present life as i*per*anent, *i%ed up
ith pleasure and pain, sub4ect to rising and passing aay! If any one should say that (eeling is
not his Ego, and that his Ego is inaccessible to feeling, he should be as'ed thus: 3$o, here
there is no feeling, is it there possible to say: 9This a* I#93 Or, so*eone *ight say: 3(eeling,
indeed, is not *y Ego, but it also is untrue that *y Ego is inaccessible to feeling- for it is *y Ego
that feels, for *y Ego has the faculty of feeling!3 Such a one should be ansered thus: 3Suppose,
feeling should beco*e altogether totally e%tinguished- no, if there, after the e%tinction of feeling,
no feeling hate+er e%ists, it is then possible to say: 9This a* I#93 To say that the *ind, or the
*ind2ob4ects, or the *ind2consciousness, constitute the Ego- such an assertion is unfounded! (or
an arising and a passing aay is seen there- and seeing this, one should co*e to the conclusion
that one9s Ego arises and passes aay! It ould be better for the unlearned orldling to regard
this body, built up of the four ele*ents, as his Ego, rather than the *ind! (or it is e+ident that this
body *ay last for a year, for to years, for three years, four, fi+e, or ten years, or e+en a hundred
years and *ore- but that hich is called thought, or *ind, or consciousness, is continuously,
during day and night, arising as one thing, and passing aay as another thing! Therefore,
hatsoe+er there is of corporeality, of feeling, of perception, of *ental for*ations, of
consciousness, hether one9s on or e%ternal, gross or subtle, lofty or lo, far or near- there one
should understand according to reality and true isdo*: 3This does not belong to *e- this a* I
not- this is not *y Ego!3
7To sho the Egolessness, utter e*ptiness of e%istence, ,isuddhi2Cagga H,I )uotes the folloing
+erse:
Cere suffering e%ists, no sufferer is found- The deed is, but no doer of the deed is there- $ir+ana
is, but not the *an that enters it- The &ath is, but no tra+eler on it is seen!8
PAST, PRESENT, AND FUTURE
If, no, any one should as': 3Ha+e you been in the past, and is it untrue that you ha+e not been#
/ill you be in the future, and is it untrue that you ill not be# "re you, and is it untrue that you
are not#32 you *ay say that you ha+e been in the past, and it is untrue that you ha+e not been-
that you ill be in the future, and it is untrue that you ill not be- that you are, and it is untrue
that you are not! In the past only the past e%istence as real, but unreal the future and present
e%istence! In the future only the future e%istence ill be real, but unreal the past and present
e%istence! $o only the present e%istence is real, but unreal the past and future e%istence! ,erily,
he ho percei+es the Dependent Origination, percei+es the truth- and he ho percei+es the truth,
percei+es the dependent origination! (or, 4ust as fro* the co co*es *il', fro* *il' curds, fro*
curds butter, fro* butter ghee, fro* ghee the scu* of ghee- and hen it is *il', it is not counted
as curds, or butter, or ghee, or scu* of ghee, but only as *il'- and hen it is curds, it is only
counted as curds2 4ust so as *y past e%istence at that ti*e real, but unreal the future and
present e%istence- and *y future e%istence ill be at one ti*e real, but unreal the past and
present e%istence- and *y present e%istence is no real, but unreal the past and future e%istence!
"ll these are *erely popular designations and e%pressions, *ere con+entional ter*s of spea'ing,
*ere popular notions! The &erfect One, indeed, *a'es use of these, ithout, hoe+er, clinging to
the*! Thus, he ho does not understand corporeality, feeling, perception, *ental for*ations and
consciousness according to reality 7i!e!, as +oid of a personality, or Ego8, and not their arising, their
e%tinction, and the ay to their e%tinction, he is liable to belie+e, either that the &erfect One
continues after death, or that he does not continue after death, and so forth! ,erily, if one holds
the +ie that the +ital principle 7Ego8 is identical ith this body, in that case a holy life is not
possible- or, if one holds the +ie that the +ital principle is so*ething )uite different fro* the
body, in that case also a holy life is not possible! Both these to E%tre*es the &erfect One has
a+oided, and shon the Ciddle Doctrine, saying:
DEPENDENT ORIGINATION
On Delusion depend the :ar*a2(or*ations!2 On the 'ar*a2for*ations depends 6onsciousness
7starting ith rebirth2consciousness in the o*b of the *other8!2 On consciousness depends the
Cental and &hysical E%istence!2 On the *ental and physical e%istence depend the Si% Sense2
Organs!2 On the si% sense2organs depends the Sensory I*pression!2 On the sensory i*pression
depends (eeling!2 On feeling depends 6ra+ing!2 On cra+ing depends 6linging! On clinging depends
the &rocess of Beco*ing!2 On the process of beco*ing 7here: 'ar*a2process8 depends <ebirth!2
On rebirth depend Decay and Death, sorro, la*entation, pain, grief and despair! Thus arises this
hole *ass of suffering! This is called the noble truth of the origin of suffering! In ho*,
hoe+er, Delusion has disappeared and isdo* arisen, such a disciple heaps up neither
*eritorious, nor de*eritorious, nor i*perturbable :ar*a2for*ations! Thus, through the entire
fading aay and e%tinction of this Delusion, the :ar*a2(or*ations are e%tinguished! Through the
e%tinction of the :ar*a2for*ations, 6onsciousness 7rebirth8 is e%tinguished! Through the e%tinction
of consciousness, the Cental and &hysical E%istence is e%tinguished! Through the e%tinction of the
*ental and physical e%istence, the si% Sense2Organs are e%tinguished! Through the e%tinction of
the si% sense2organs, the Sensory I*pression is e%tinguished! Through the e%tinction of the
sensory i*pression, (eeling is e%tinguished! Through the e%tinction of feeling, 6ra+ing is
e%tinguished! Through the e%tinction of cra+ing, 6linging is e%tinguished! Through the e%tinction of
clinging, the &rocess of Beco*ing is e%tinguished! Through the e%tinction of the process of
beco*ing, <ebirth is e%tinguished! Through the e%tinction of rebirth, Decay and Death, sorro,
la*entation, pain, grief and despair are e%tinguished! Thus ta'es place the e%tinction of this hole
*ass of suffering! This is called the $oble Truth of the E%tinction of Suffering!
&AR$A* REBIRTH ) PRODU!ING AND BARREN
,erily, because beings, obstructed by Delusion, and ensnared by 6ra+ing, no here no there
see' e+er fresh delight, therefore such action co*es to e+er fresh <ebirth! "nd the action that is
done out of greed, anger and delusion, that springs fro* the*, has its source and origin there:
this action ripens here+er one is reborn- and here+er this action ripens, there one e%periences
the fruits of this action, be it in this life, or the ne%t life, or in so*e future life! Hoe+er, through
the fading aay of delusion through the arising of isdo*, through the e%tinction of cra+ing, no
future rebirth ta'es place again! (or the actions, hich are not done out of greed, anger and
delusion, hich ha+e not sprung fro* the*, hich ha+e not their source and origin there2 such
actions are, through the absence of greed, anger and delusion, abandoned, rooted out, li'e a
pal*2tree torn out of the soil, destroyed, and not liable to spring up again! In this respect one *ay
rightly say of *e: that I teach annihilation, that I propound *y doctrine for the purpose of
annihilation, and that I herein train *y disciples- for, certainly, I do teach annihilation2 the
annihilation, na*ely, of greed, anger and delusion, as ell as of the *anifold e+il and
unholeso*e things!
73Dependent Origination3 is the teaching of the strict confor*ity to la of e+erything that happens,
hether in the real* of the physical, or the psychical! It shos ho the totality of pheno*ena,
physical and *ental, the entire pheno*enal orld that depends holly upon the si% senses,
together ith all its suffering2 and this is the +ital point of the teaching2 is not the *ere play of
blind chance, but has an e%istence that is dependent upon conditions- and that, precisely ith the
re*o+al of these conditions, those things that ha+e arisen in dependence upon the*2 thus also all
suffering2 *ust perforce disappear and cease to be!8
SE!OND STEP RIGHT $INDEDNESS
/H"T, no, is <ight Cindedness# It is thoughts free fro* lust- thoughts free fro* ill2ill- thoughts
free fro* cruelty! This is called right *indedness! $o, <ight Cindedness, let *e tell you, is of to
'inds: ?! Thoughts free fro* lust, fro* ill2ill, and fro* cruelty:2 this is called the 3Cundane <ight
Cindedness,3 hich yields orldly fruits and brings good results! @! But, hatsoe+er there is of
thin'ing, considering, reasoning, thought, ratiocination, application2 the *ind being holy, being
turned aay fro* the orld, and con4oined ith the path, the holy path being pursued2: these
3,erbal Operations3 of the *ind are called the 3Ultra*undane <ight Cindedness,3 hich is not of
the orld, but is ultra2*undane, and con4oined ith the paths! $o, in understanding rong2
*indedness as rong, and right2*indedness as right, one practices <ight Understanding 7?st
step8- and in *a'ing efforts to o+erco*e e+il2*indedness, and to arouse right2*indedness, one
practices <ight Effort 7Eth step8- and in o+erco*ing e+il2*indedness ith attenti+e *ind, and
delling ith attenti+e *ind in possession of right2*indedness, one practices <ight "ttenti+eness
7Fth step8! Hence, there are three things that acco*pany and follo upon right2*indedness,
na*ely: right understanding, right effort, and right attenti+eness!
THIRD STEP RIGHT SPEE!H
/H"T, no, is <ight Speech# It is abstaining fro* lying- abstaining fro* tale2bearing- abstaining
fro* harsh language- abstaining fro* +ain tal'! There, so*eone a+oids lying, and abstains fro* it!
He spea's the truth, is de+oted to the truth, reliable, orthy of confidence, is not a decei+er of
*en! Being at a *eeting, or a*ongst people, or in the *idst of his relati+es, or in a society, or in
the 'ing9s court, and called upon and as'ed as itness, to tell hat he 'nos, he ansers, if he
'nos nothing: 3I 'no nothing3- and if he 'nos, he ansers: 3I 'no3- if he has seen nothing,
he ansers: 3I ha+e seen nothing,3 and if he has seen, he ansers: 3I ha+e seen!3 Thus, he ne+er
'noingly spea's a lie, neither for the sa'e of his on ad+antage, nor for the sa'e of another
person9s ad+antage, nor for the sa'e of any ad+antage hatsoe+er! He a+oids tale2bearing, and
abstains fro* it! /hat he has heard here, he does not repeat there, so as to cause dissension
there- and hat he heard there, he does not repeat here, so as to cause dissension here! Thus he
unites those that are di+ided- and those that are united, he encourages! 6oncord gladdens hi*, he
delights and re4oices in concord, and it is concord that he spreads by his ords! He a+oids harsh
language, and abstains fro* it! He spea's such ords as are gentle, soothing to the ear, lo+ing,
going to the heart, courteous and dear, and agreeable to *any!
7In Ca44hi*a2$i'aya, $o! @?, the Buddha says: 3E+en, O *on's, should robbers and *urderers
sa through your li*bs and 4oints, hoso ga+e ay to anger thereat, ould not be folloing *y
ad+ice! (or thus ought you to train yoursel+es: 39Undisturbed shall our *ind re*ain, no e+il ords
shall escape our lips- friendly and full of sy*pathy shall e re*ain, ith heart full of lo+e, and free
fro* any hidden *alice- and that person shall e penetrate ith lo+ing thoughts, ide, deep,
boundless, freed fro* anger and hatred!938
He a+oids +ain tal', and abstains fro* it! He spea's at the right ti*e, in accordance ith facts,
spea's hat is useful, spea's about the la and the discipline- his speech is li'e a treasure, at the
right *o*ent acco*panied by argu*ents, *oderate and full of sense! This is called right speech!
$o, right speech, let *e tell you, is of to 'inds: ?! "bstaining fro* lying, fro* tale2bearing,
fro* harsh language, and fro* +ain tal'- this is called the 3Cundane <ight Speech,3 hich yields
orldly fruits and brings good results! @! But the abhorrence of the practice of this four2fold rong
speech, the abstaining, ithholding, refraining therefro*2 the *ind being holy, being turned aay
fro* the orld, and con4oined ith the path, the holy path being pursued2: this is called the
3Ultra*undane <ight Speech,3 hich is not of the orld, but is ultra*undane, and con4oined ith
the paths! $o, in understanding rong speech as rong, and right speech as right, one practices
<ight Understanding 7?st step>- and in *a'ing efforts to o+erco*e e+il speech and to arouse right
speech, one practices <ight Effort 7Eth step8- and in o+erco*ing rong speech ith attenti+e
*ind, and delling ith attenti+e *ind in possession of right speech, one practices <ight
"ttenti+eness 7Fth step8! Hence, there are three things that acco*pany and follo upon right
attenti+eness!
FOURTH STEP RIGHT A!TION
/H"T, no, is <ight "ction# It is abstaining fro* 'illing- abstaining fro* stealing- abstaining fro*
unlaful se%ual intercourse! There, so*eone a+oids the 'illing of li+ing beings, and abstains fro*
it! /ithout stic' or sord, conscientious, full of sy*pathy, he is an%ious for the elfare of all li+ing
beings! He a+oids stealing, and abstains fro* it- hat another person possesses of goods and
chattels in the +illage or in the ood, that he does not ta'e aay ith thie+ish intent! He a+oids
unlaful se%ual intercourse, and abstains fro* it! He has no intercourse ith such persons as are
still under the protection of father, *other, brother, sister or relati+es, nor ith *arried o*en,
nor fe*ale con+icts, nor, lastly, ith betrothed girls! This is called <ight "ction! $o, <ight "ction,
let *e tell you, is of to 'inds: ?! "bstaining fro* 'illing, fro* stealing, and fro* unlaful se%ual
intercourse2 this is called the 3Cundane <ight "ction,3 hich yields orldly fruits and brings good
results! @! But the abhorrence of the practice of this three2fold rong action, the abstaining,
ithholding, refraining therefro*2 the *ind being holy, being turned aay fro* the orld, and
con4oined ith the path, the holy path being pursued2: this is called the 3Ultra*undane <ight
"ction,3 hich is not of the orld, but is ultra*undane, and con4oined ith the paths! $o, in
understanding rong action as rong, and right action as right, one practices <ight Understanding
7?st step8- and in *a'ing efforts to o+erco*e rong action, and to arouse right action, one
practices <ight Effort 7Eth step8- and in o+erco*ing rong action ith attenti+e *ind, and delling
ith attenti+e *ind in possession of right action, one practices <ight "ttenti+eness 7Fth step8!
Hence, there are three things that acco*pany and follo upon right action, na*ely: right
understanding, right effort, and right attenti+eness!
FIFTH STEP RIGHT LIVING
/H"T, no, is <ight 0i+ing# /hen the noble disciple, a+oiding a rong ay of li+ing, gets his
li+elihood by a right ay of li+ing, this is called <ight 0i+ing! $o, right li+ing, let *e tell you, is of
to 'inds: ?! /hen the noble disciple, a+oiding rong li+ing, gets his li+elihood by a right ay of
li+ing2 this is called the 3Cundane <ight 0i+ing,3 hich yields orldly fruits and brings good results!
@! But the abhorrence of rong li+ing, the abstaining, ithholding, refraining therefro*2 the *ind
being holy, being turned aay fro* the orld, and con4oined ith the path, the holy path being
pursued2: this is called the 3Ultra*undane <ight 0i+ing,3 hich is not of the orld, but is
ultra*undane, and con4oined ith the paths! $o, in understanding rong li+ing as rong, and
right li+ing as right, one practices <ight Understanding 7?st step8- and in *a'ing efforts to
o+erco*e rong li+ing, to arouse right li+ing, one practices <ight Effort 7Eth step8- and in
o+erco*ing rong li+ing ith attenti+e *ind, and delling ith attenti+e *ind in possession of
right li+ing, one practices <ight "ttenti+eness 7Fth step8! Hence, there are three things that
acco*pany and follo upon right li+ing, na*ely: right understanding, right effort, and right
attenti+eness!
SITH STEP RIGHT EFFORT
/H"T, no, is <ight Effort# There are (our 1reat Efforts: the effort to a+oid, the effort to
o+erco*e, the effort to de+elop, and the effort to *aintain! /hat, no, is the effort to a+oid#
There, the disciple incites his *ind to a+oid the arising of e+il, de*eritorious things that ha+e not
yet arisen- and he stri+es, puts forth his energy, strains his *ind and struggles! Thus, hen he
percei+es a for* ith the eye, a sound ith the ear, an odor ith the nose, a taste ith the
tongue, a contact ith the body, or an ob4ect ith the *ind, he neither adheres to the hole, nor
to its parts! "nd he stri+es to ard off that through hich e+il and de*eritorious things, greed and
sorro, ould arise, if he re*ained ith unguarded senses- and he atches o+er his senses,
restrains his senses! &ossessed of this noble 36ontrol o+er the Senses,3 he e%periences inardly a
feeling of 4oy, into hich no e+il thing can enter! This is called the effort to a+oid! /hat, no, is
the effort to O+erco*e# There, the disciple incites his *ind to o+erco*e the e+il, de*eritorious
things that ha+e already arisen- and he stri+es, puts forth his energy, strains his *ind and
struggles! He does not retain any thought of sensual lust, ill2ill, or grief, or any other e+il and
de*eritorious states that *ay ha+e arisen- he abandons the*, dispels the*, destroys the*,
causes the* to disappear!
FIVE $ETHODS OF EPELLING EVIL THOUGHTS
If, hilst regarding a certain ob4ect, there arise in the disciple, on account of it, e+il and
de*eritorious thoughts connected ith greed, anger and delusion, then the disciple should, by
*eans of this ob4ect, gain another and holeso*e ob4ect! Or, he should reflect on the *isery of
these thoughts: 3Unholeso*e, truly, are these thoughts5 Bla*eable are these thoughts5 Of
painful result are these thoughts53 Or, he should pay no attention to these thoughts! Or, he should
consider the co*pound nature of these thoughts! Or, ith teeth clenched and tongue pressed
against the gu*s, he should, ith his *ind, restrain, suppress and root out these thoughts- and in
doing so, these e+il and de*eritorious thoughts of greed, anger and delusion ill dissol+e and
disappear- and the *ind ill inardly beco*e settled and cal*, co*posed and concentrated! This
is called the effort to o+erco*e! /hat, no, is the effort to De+elop# There the disciple incites his
ill to arouse *eritorious conditions that ha+e not yet arisen- and he stri+es, puts forth his energy,
strains his *ind and struggles! Thus he de+elops the 3Ele*ents of Enlighten*ent,3 bent on
solitude, on detach*ent, on e%tinction, and ending in deli+erance, na*ely: "ttenti+eness,
In+estigation of the 0a, Energy, <apture, Tran)uility, 6oncentration, and E)uani*ity! This is
called the effort to de+elop! /hat, no, is the effort to Caintain# There, the disciple incites his ill
to *aintain the *eritorious conditions that ha+e already arisen, and not to let the* disappear, but
to bring the* to groth, to *aturity and to the full perfection of de+elop*ent- and he stri+es, puts
forth his energy, strains his *ind and struggles! Thus, for e%a*ple, he 'eeps fir*ly in his *ind a
fa+orable ob4ect of concentration that has arisen, as the *ental i*age of a s'eleton, of a corpse
infested by or*s, of a corpse blue2blac' in color, of a festering corpse, of a corpse riddled ith
holes, of a corpse sollen up! This is called the effort to *aintain! Truly, the disciple ho is
possessed of faith and has penetrated the Teaching of the Caster, he is filled ith the thought:
3Cay rather s'in, sines and bones ither aay, *ay the flesh and blood of *y body dry up: I
shall not gi+e up *y efforts so long as I ha+e not attained hate+er is attainable by *anly
perse+erance, energy and endea+or53 This is called right effort!
The effort of "+oiding, O+erco*ing, Of De+eloping and Caintaining: These four great efforts ha+e
been shon By hi*, the scion of the sun! "nd he ho fir*ly clings to the*, Cay put an end to all
the pain!
SEVENTH STEP RIGHT ATTENTIVENESS
/H"T, no, is <ight "ttenti+eness# The only ay that leads to the attain*ent of purity, to the
o+erco*ing of sorro and la*entation, to the end of pain and grief, to the entering upon the right
path and the realization of $ir+ana, is the 3(our (unda*entals of "ttenti+eness!3 "nd hich are
these four# In the*, the disciple dells in conte*plation of the Body, in conte*plation of (eeling,
in conte*plation of the Cind, in conte*plation of the Cind2ob4ects, ardent, clearly conscious and
attenti+e, after putting aay orldly greed and grief!
!ONTE$PLATION OF THE BOD#
But, ho does the disciple dell in conte*plation of the body# There, the disciple retires to the
forest, to the foot of a tree, or to a solitary place, sits hi*self don, ith legs crossed, body erect,
and ith attenti+eness fi%ed before hi*! /ith attenti+e *ind he breathes in, ith attenti+e *ind
he breathes out! /hen *a'ing a long inhalation, he 'nos: 3I *a'e a long inhalation3- hen
*a'ing a long e%halation, he 'nos: 3I *a'e a long e%halation!3 /hen *a'ing a short inhalation,
he 'nos: 3I *a'e a short inhalation3- hen *a'ing a short e%halation, he 'nos: 3I *a'e a short
e%halation!3 36learly percei+ing the entire 7breath82body, I ill breathe in3: thus he trains hi*self-
3clearly percei+ing the entire 7breath82body, I ill breathe out3: thus he trains hi*self! 36al*ing
this bodily function, I ill breathe in3: thus he trains hi*self- 3cal*ing this bodily function, I ill
breathe out3: thus he trains hi*self! Thus he dells in conte*plation of the body, either ith
regard to his on person, or to other persons, or to both! He beholds ho the body arises-
beholds ho it passes aay- beholds the arising and passing aay of the body! 3" body is there2
3" body is there, but no li+ing being, no indi+idual, no o*an, no *an, no self, and nothing that
belongs to a self- neither a person, nor anything belonging to a person32
this clear consciousness is present in hi*, because of his 'noledge and *indfulness, and he li+es
independent, unattached to anything in the orld! Thus does the disciple dell in conte*plation of
the body! "nd further, hilst going, standing, sitting, or lying don, the disciple understands the
e%pressions: 3I go3- 3I stand3- 3I sit3- 3I lie don3- he understands any position of the body!
7The disciple understands that it is not a being, a real Ego, that goes, stands, etc!, but that it is by
a *ere figure of speech that one says: 3I go,3 3I stand,3 and so forth!8
"nd further, the disciple is clearly conscious in his going and co*ing- clearly conscious in loo'ing
forard and bac'ard- clearly conscious in bending and stretching- clearly conscious in eating,
drin'ing, cheing, and tasting- clearly conscious in discharging e%cre*ent and urine- clearly
conscious in al'ing, standing, sitting, falling asleep and aa'ening- clearly conscious in spea'ing
and in 'eeping silent!
3In all the disciple is doing, he is clearly conscious: of his intention, of his ad+antage, of his duty,
of the reality!3
"nd further, the disciple conte*plates this body fro* the sole of the foot upard, and fro* the
top of the hair donard, ith a s'in stretched o+er it, and filled ith *anifold i*purities: 3This
body consists of hairs, nails, teeth, s'in, flesh, sines, bones, *arro, 'idneys, heart, li+er,
diaphrag*, spleen, lungs, intestines, boels, sto*ach, and e%cre*ent- of bile, phleg*, pus, blood,
seat, ly*ph, tears, se*en, spittle, nasal *ucus, oil of the 4oints, and urine!3 ;ust as if there ere
a sac', ith openings at both ends, filled ith all 'inds of grain2 ith paddy, beans, sesa*u* and
hus'ed rice2 and a *an not blind opened it and e%a*ined its contents, thus: 3That is paddy, these
are beans, this is sesa*u*, this is hus'ed rice3: 4ust so does the disciple in+estigate this body! "nd
further, the disciple conte*plates this body ith regard to the ele*ents: 3This body consists of the
solid ele*ent, the li)uid ele*ent, the heating ele*ent and the +ibrating ele*ent!3 ;ust as a s'illed
butcher or butcher9s apprentice, ho has slaughtered a co and di+ided it into separate portions,
should sit don at the 4unction of four highroads: 4ust so does the disciple conte*plate this body
ith regard to the ele*ents! "nd further, 4ust as if the disciple should see a corpse thron into the
burial2ground, one, to, or three days dead, sollen2up, blue2blac' in color, full of corruption2 he
dras the conclusion as to his on body: 3This *y body also has this nature, has this destiny, and
cannot escape it!3 "nd further, 4ust as if the disciple should see a corpse thron into the burial2
ground, eaten by cros, ha's or +ultures, by dogs or 4ac'als, or gnaed by all 'inds of or*s2
he dras the conclusion as to his on body: 3This *y body also has this nature, has this destiny,
and cannot escape it!3 "nd further, 4ust as if the disciple should see a corpse thron into the
burial2ground, a fra*eor' of bones, flesh hanging fro* it, bespattered ith blood, held together
by the sines- a fra*eor' of bones, stripped of flesh, bespattered ith blood, held together by
the sines- a fra*eor' of bones, ithout flesh and blood, but still held together by the sines-
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 pel+is, there the spine, there the s'ull2 he
dras the conclusion as to his on body: 3This *y body also has this nature, has this destiny, and
cannot escape it!3 "nd further, 4ust as if the disciple should see bones lying in the burial ground,
bleached and rese*bling shells- bones heaped together, after the lapse of years- bones eathered
and cru*bled to dust-2 he dras the conclusion as to his on body: 3This *y body also has this
nature, has this destiny, and cannot escape it 3 Thus he dells in conte*plation of the body, either
ith regard to his on person, or to other persons, or to both! He beholds ho the body arises-
beholds ho it passes aay- beholds the arising and passing of the body! 3" body is there3: this
clear consciousness is present in hi*, because of his 'noledge and *indfulness- and he li+es
independent, unattached to anything in the orld! Thus does the disciple dell in conte*plation of
the body!
THE TEN BLESSINGS
Once the conte*plation of the body is practiced, de+eloped, often repeated, has beco*e one9s
habit, one9s foundation, is fir*ly established, strengthened and ell perfected, one *ay e%pect ten
blessings: O+er Delight and Discontent one has *astery- one does not allo hi*self to be
o+erco*e by discontent- one subdues it, as soon as it arises! One con)uers (ear and "n%iety- one
does not allo hi*self to be o+erco*e by fear and an%iety- one subdues the*, as soon as they
arise! One endures cold and heat, hunger and thirst, ind and sun, attac's by gadflies, *os)uitoes
and reptiles- patiently one endures ic'ed and *alicious speech, as ell as bodily pains, that
befall one, though they be piercing, sharp, bitter, unpleasant, disagreeable and dangerous to life!
The four 3Trances,3 the *ind2purifying, bestoing happiness e+en here: these one *ay en4oy at
ill, ithout difficulty, ithout effort! One *ay en4oy the different 3Cagical &oers!3 /ith the
3Hea+enly Ear,3 the purified, the super2hu*an, one *ay hear both 'inds of sounds, the hea+enly
and the earthly, the distant and the near! /ith the *ind one *ay obtain 3Insight into the Hearts of
Other Beings,3 of other persons! One *ay obtain 3<e*e*brance of *any &re+ious Births!3 /ith
the 3Hea+enly Eye,3 the purified, the super2hu*an, one *ay see beings +anish and reappear, the
base and the noble, the beautiful and the ugly, the happy and the unfortunate- one *ay percei+e
ho beings are reborn according to their deeds! One *ay, through the 36essation of &assions,3
co*e to 'no for oneself, e+en in this life, the stainless deli+erance of *ind, the deli+erance
through isdo*!
!ONTE$PLATION OF THE FEELINGS
But ho does the disciple dell in conte*plation of the feelings# In e%periencing feelings, the
disciple 'nos: 3I ha+e an agreeable feeling,3 or 3I ha+e a disagreeable feeling,3 or 3I ha+e an
indifferent feeling,3 or 3I ha+e a orldly agreeable feeling,3 or 3I ha+e an unorldly agreeable
feeling,3 or 3I ha+e a orldly disagreeable feeling,3 or 3I ha+e an unorldly disagreeable feeling,3
or 3I ha+e a orldly indifferent feeling,3 or 3I ha+e an unorldly indifferent feeling!3 Thus he dells
in conte*plation of the feelings, either ith regard to his on person, or to other persons, or to
both! He beholds ho the feelings arise- beholds ho they pass aay- beholds the arising and
passing aay of the feelings! 3(eelings are there3: this clear consciousness is present in hi*,
because of his 'noledge and *indfulness- and he li+es independent, unattached to anything in
the orld! Thus does the disciple dell in conte*plation of the feelings!
7The disciple understands that the e%pression 3I feel3 has no +alidity e%cept as an e%pression of
co**on speech- he understands that, in the absolute sense, there are only feelings, and that
there is no Ego, no person, no e%perience of the feelings!8
!ONTE$PLATION OF THE $IND
But ho does the disciple dell in conte*plation of the *ind# The disciple 'nos the greedy *ind
as greedy, and the not greedy *ind as not greedy- 'nos the angry *ind as angry, and the not
angry *ind as not angry- 'nos the deluded *ind as deluded, and the undeluded *ind as
undeluded! He 'nos the cra*ped *ind as cra*ped, and the scattered *ind as scattered- 'nos
the de+eloped *ind as de+eloped, and the unde+eloped *ind as unde+eloped- 'nos the
surpassable *ind as surpassable, and the unsurpassable *ind as unsurpassable- 'nos the
concentrated *ind as concentrated, and the unconcentrated *ind as unconcentrated- 'nos the
freed *ind as freed, and the unfreed *ind as unfreed!
73Cind3 is here used as a collecti+e for the *o*ents of consciousness! Being identical ith
consciousness, it should not be translated by 3thought!3 3Thought3 and 3thin'ing3 correspond
rather to the so2called 3+erbal operations of the *ind3- they are not, li'e consciousness, of
pri*ary, but of secondary nature, and are entirely absent in all sensuous consciousness, as ell as
in the second, third and fourth Trances! =See eighth step>!8
Thus he dells in conte*plation of the *ind, either ith regard to his on person, or to other
persons, or to both! He beholds ho consciousness arises- beholds ho it passes aay- beholds
the arising and passing aay of consciousness! 3Cind is there3- this clear consciousness is present
in hi*, because of his 'noledge and *indfulness- and he li+es independent, unattached to
anything in the orld! Thus does the disciple dell in conte*plation of the *ind!
!ONTE$PLATION OF PHENO$ENA %$ind)ob+e,t-'
But ho does the disciple dell in conte*plation of the pheno*ena# (irst, the disciple dells in
conte*plation of the pheno*en, of the 3(i+e Hindrances!3 He 'nos hen there is 30ust3 in hi*:
3In *e is lust3- 'nos hen there is 3"nger3 in hi*: 3In *e is anger3- 'nos hen there is
3Torpor and Drosiness3 in hi*: 3In *e is torpor and drosiness3- 'nos hen there is
3<estlessness and Cental /orry3 in hi*: 3In *e is restlessness and *ental orry3- 'nos hen
there are 3Doubts3 in hi*: 3In *e are doubts!3 He 'nos hen these hindrances are not in hi*:
3In *e these hindrances are not!3 He 'nos ho they co*e to arise- 'nos ho, once arisen,
they are o+erco*e- 'nos ho, once o+erco*e, they do not rise again in the future!
7(or e%a*ple, 0ust arises through unise thin'ing on the agreeable and delightful! It *ay be
suppressed by the folloing si% *ethods: fi%ing the *ind upon an idea that arouses disgust-
conte*plation of the loathso*eness of the body- controlling one9s si% senses- *oderation in
eating- friendship ith ise and good *en- right instruction! 0ust is fore+er e%tinguished upon
entrance into "naga*iship- <estlessness is e%tinguished by reaching "rahatship- Cental /orry, by
reaching Sotapanship!8
"nd further: the disciple dells in conte*plation of the pheno*ena, of the fi+e 1roups of
E%istence! He 'nos hat 6orporeality is, ho it arises, ho it passes aay- 'nos hat (eeling
is, ho it arises, ho it passes aay- 'nos hat &erception is, ho it arises, ho it passes aay-
'nos hat the Cental (or*ations are, ho they arise, ho they pass aay- 'nos hat
6onsciousness is, ho it arises, ho it passes aay! "nd further: the disciple dells in
conte*plation of the pheno*ena of the si% Sub4ecti+e2Ob4ecti+e Sense2Bases! He 'nos eye and
+isual ob4ects, ear and sounds, nose and odors, tongue and tastes, body and touches, *ind and
*ind2ob4ects- and the fetter that arises in dependence on the*, he also 'nos! He 'nos ho the
fetter co*es to arise, 'nos ho the fetter is o+erco*e, and ho the abandoned fetter does not
rise again in future! "nd further: the disciple dells in conte*plation of the pheno*ena of the
se+en Ele*ents of Enlighten*ent! The disciple 'nos hen there is "ttenti+eness in hi*- hen
there is In+estigation of the 0a in hi*- hen there is Energy in hi*- hen there is Enthusias* in
hi*- hen there is Tran)uility in hi*- hen there is 6oncentration in hi*- hen there is
E)uani*ity in hi*! He 'nos hen it is not in hi*, 'nos ho it co*es to arise, and ho it is fully
de+eloped! "nd further: the disciple dells in conte*plation of the pheno*ena of the (our $oble
Truths! He 'nos according to reality, hat Suffering is- 'nos according to reality, hat the
Origin of Suffering is- 'nos according to reality, hat the E%tinction of Suffering is- 'nos
according to reality, hat the &ath is that leads to the E%tinction of Suffering! Thus he dells in
conte*plation of the pheno*ena, either ith regard to his on person, or to other persons, or to
both! He beholds ho the pheno*ena arise- beholds ho they pass aay- beholds the arising and
passing aay of the pheno*ena! 3&heno*ena are there3: this clear consciousness is present in
hi*, because of his 'noledge and *indfulness- and he li+es independent, unattached to anything
in the orld! Thus does the disciple dell in conte*plation of the pheno*ena! The only ay that
leads to the attain*ent of purity, to the o+erco*ing of sorro and la*entation, to the end of pain
and grief, to the entering upon the right path, and the realization of $ir+ana, is these four
funda*entals of attenti+eness!
NIRVANA THROUGH WAT!HING OVER BREATHING
3/atching o+er In2 and Out2breathing3 practiced and de+eloped, brings the four (unda*entals of
"ttenti+eness to perfection- the four funda*entals of attenti+eness, practiced and de+eloped, bring
the se+en Ele*ents of Enlighten*ent to perfection- the se+en ele*ents of enlighten*ent,
practiced and de+eloped, bring /isdo* and Deli+erance to perfection! But ho does /atching
o+er In2 and Out2breathing, practiced and de+eloped, bring the four (unda*entals of
"ttenti+eness to perfection# I! /hene+er the disciple is conscious in *a'ing a long inhalation or
e%halation, or in *a'ing a short inhalation or e%halation, or is training hi*self to inhale or e%hale
hilst feeling the hole 7breath82body, or hilst cal*ing don this bodily function2 at such a ti*e
the disciple is delling in 3conte*plation of the body,3 full of energy, clearly conscious, attenti+e,
after subduing orldly greed and grief! (or, inhalation and e%halation I call one a*ongst the
corporeal pheno*ena! II! /hene+er the disciple is training hi*self to inhale or e%hale hilst
feeling rapture, or 4oy, or the *ental functions, or hilst cal*ing don the *ental functions2 at
such a ti*e he is delling in 3conte*plation of the feelings,3 full of energy, clearly conscious,
attenti+e, after subduing orldly greed and grief! (or, the full aareness of in2 and out2breathing I
call one a*ongst the feelings! III! /hene+er the disciple is training hi*self to inhale or e%hale
hilst feeling the *ind, or hilst gladdening the *ind, or hilst concentrating the *ind, or hilst
setting the *ind free2 at such a ti*e he is delling in 3conte*plation of the *ind,3 full of energy,
clearly conscious, attenti+e, after subduing orldly greed and grief! (or, ithout attenti+eness and
clear consciousness, I say, there is no /atching o+er in2and Out2breathing! I,! /hene+er the
disciple is training hi*self to inhale or e%hale hilst conte*plating i*per*anence, or the fading
aay of passion, or e%tinction, or detach*ent2 at such a ti*e he is delling in 3conte*plation of
the pheno*ena,3 full of energy, clearly conscious, attenti+e, after subduing orldly greed and
grief! /atching o+er In2and Out2breathing, thus practiced and de+eloped, brings the four
(unda*entals of "ttenti+eness to perfection! But ho do the four (unda*entals of "ttenti+eness,
practiced and de+eloped, bring the se+en Ele*ents of Enlighten*ent to full perfection# /hene+er
the disciple is delling in conte*plation of body, feeling, *ind and pheno*ena, strenuous, clearly
conscious, attenti+e, after subduing orldly greed and grief2 at such a ti*e his attenti+eness is
undisturbed- and hene+er his attenti+eness is present and undisturbed, at such a ti*e he has
gained and is de+eloping the Ele*ent of Enlighten*ent 3"ttenti+eness3- and thus this ele*ent of
enlighten*ent reaches fullest perfection! "nd hene+er, hilst delling ith attenti+e *ind, he
isely in+estigates, e%a*ines and thin's o+er the 0a2 at such a ti*e he has gained and is
de+eloping the Ele*ent of Enlighten*ent 3In+estigation of the 0a3- and thus this ele*ent of
enlighten*ent reaches fullest perfection! "nd hene+er, hilst isely in+estigating, e%a*ining and
thin'ing o+er the la, his energy is fir* and unsha'en2 at such a ti*e he has gained and is
de+eloping the Ele*ent of Enlighten*ent 3Energy3- and thus this ele*ent of enlighten*ent
reaches fullest perfection! "nd hene+er in hi*, hilst fir* in energy, arises super2sensuous
rapture2 at such a ti*e he has gained and is de+eloping the Ele*ent of Enlighten*ent 3<apture3-
and thus this ele*ent of enlighten*ent reaches fullest perfection! "nd hene+er, hilst
enraptured in *ind, his spiritual fra*e and his *ind beco*e tran)uil2 at such a ti*e he has gained
and is de+eloping the Ele*ent of Enlighten*ent 3Tran)uility3- and thus this ele*ent of
enlighten*ent reaches fullest perfection! "nd hene+er, hilst being tran)uilized in his spiritual
fra*e and happy, his *ind beco*es concentrated2 at such a ti*e he has gained and is de+eloping
the Ele*ent of Enlighten*ent 36oncentration3- and thus this ele*ent of enlighten*ent reaches
fullest perfection! "nd hene+er he thoroughly loo's ith indifference on his *ind thus
concentrated2 at such a ti*e he has gained and is de+eloping the Ele*ent of Enlighten*ent
3E)uani*ity!3 The four funda*entals of attenti+eness, thus practiced and de+eloped, bring the
se+en ele*ents of enlighten*ent to full perfection! But ho do the se+en ele*ents of
enlighten*ent, practiced and de+eloped, bring /isdo* and Deli+erance to full perfection# There,
the disciple is de+eloping the ele*ents of enlighten*ent: "ttenti+eness, In+estigation of the 0a,
Energy, <apture, Tran)uility, 6oncentration and E)uani*ity, bent on detach*ent, on absence of
desire, on e%tinction and renunciation! Thus practiced and de+eloped, do the se+en ele*ents of
enlighten*ent bring isdo* and deli+erance to full perfection! ;ust as the elephant hunter dri+es a
huge sta'e into the ground and chains the ild elephant to it by the nec', in order to dri+e out of
hi* his onted forest ays and ishes, his forest unruliness, obstinacy and +iolence, and to
accusto* hi* to the en+iron*ent of the +illage, and to teach hi* such good beha+ior as is
re)uired a*ongst *en: in li'e *anner also has the noble disciple to fi% his *ind fir*ly to these
four funda*entals of attenti+eness, so that he *ay dri+e out of hi*self his onted orldly ays
and ishes, his onted orldly unruliness, obstinacy and +iolence, and in to the True, and realize
$ir+ana!
EIGHTH STEP RIGHT !ON!ENTRATION
/H"T, no, is <ight 6oncentration# (i%ing the *ind to a single ob4ect =3One2pointedness of
*ind3>: this is concentration! The four (unda*entals of "ttenti+eness =se+enth step>: these are
the ob4ects of concentration! The four 1reat Efforts =si%th step>: these are the re)uisites for
concentration! The practicing, de+eloping and culti+ating of these things: this is the 3De+elop*ent3
of concentration!
7<ight 6oncentration has to degrees of de+elop*ent: ?! 3$eighborhood26oncentration,3 hich
approaches the first trance, ithout hoe+er attaining it- @! 3"ttain*ent 6oncentration,3 hich is
the concentration present in the four trances! The attain*ent of the trances, hoe+er, is not a
re)uisite for the realization of the (our Ultra*undane &aths of Holiness- and neither
$eighborhood26oncentration nor "ttain*ent26oncentration, as such, in any ay possesses the
poer of conferring entry into the (our Ultra*undane &aths- hence, in the* is really no poer to
free oneself per*anently fro* e+il things! The realization of the (our Ultra*undane &aths is
possible only at the *o*ent of insight into the i*per*anency, *iserable nature, and i*personality
of pheno*enal process of e%istence! This insight is attainable only during $eighborhood2
6oncentration, not during "ttain*ent26oncentration! He ho has realized one or other of the (our
Ultra*undane &aths ithout e+er ha+ing attained the Trances, is called a 3Dry2+isioned One,3 or
one hose passions are 3dried up by Insight!3 He, hoe+er, ho after culti+ating the Trances has
reached one of the Ultra*undane &aths, is called 3one ho has ta'en tran)uility as his +ehicle!38
THE FOUR TRAN!ES
Detached fro* sensual ob4ects, detached fro* unholeso*e things, the disciple enters into the
first trance, hich is acco*panied by 3,erbal Thought,3 and 3<u*ination,3 is born of
3Detach*ent,3 and filled ith 3<apture,3 and 3Happiness!3 This first trance is free fro* fi+e things,
and fi+e things are present! /hen the disciple enters the first trance, there ha+e +anished 7the D
Hindrances8: 0ust, Ill2ill, Torpor and Dullness, <estlessness and Cental /orry, Doubts- and there
are present: ,erbal Thought, <u*ination, <apture, Happiness, and 6oncentration! "nd further:
after the subsiding of +erbal thought and ru*ination, and by the gaining of inard tran)uility and
oneness of *ind, he enters into a state free fro* +erbal thought and ru*ination, the second
trance, hich is born of 6oncentration, and filled ith <apture and Happiness! "nd further: after
the fading aay of rapture, he dells in e)uani*ity, attenti+e, clearly conscious- and he
e%periences in his person that feeling, of hich the $oble Ones say: 3Happy li+es the *an of
e)uani*ity and attenti+e *ind32 thus he enters the third trance! "nd further: after the gi+ing up of
pleasure and pain, and through the disappearance of pre+ious 4oy and grief, he enters into a state
beyond pleasure and pain, into the fourth trance, hich is purified by e)uani*ity and
attenti+eness!
7The four Trances *ay be obtained by *eans of /atching o+er In2 and Out2breathing, as ell as
through the fourth subli*e *editation, the 3Ceditation of E)uani*ity,3 and others! The three other
Subli*e Ceditations of 30o+ing :indness,3 36o*passion3, and 3Sy*pathetic ;oy3 *ay lead to the
attain*ent of the first three Trances! The 36e*etery Ceditations,3 as ell as the *editation 3On
0oathso*eness,3 ill produce only the (irst Trance! The 3"nalysis of the Body,3 and the
6onte*plation on the Buddha, the 0a, the Holy Brotherhood, Corality, etc!, ill only produce
$eighborhood26oncentration!8
De+elop your concentration: for he ho has concentration understands things according to their
reality! "nd hat are these things# The arising and passing aay of corporeality, of feeling,
perception, *ental for*ations and consciousness! Thus, these fi+e 1roups of E%istence *ust be
isely penetrated- Delusion and 6ra+ing *ust be isely abandoned- Tran)uility and Insight *ust
be isely de+eloped! This is the Ciddle &ath hich the &erfect One has disco+ered, hich *a'es
one both to see and to 'no, and hich leads to peace, to discern*ent, to enlighten*ent, to
$ir+ana! "nd folloing upon this path, you ill put an end to suffering!
DEVELOP$ENT OF THE EIGHTFOLD PATH IN THE DIS!IPLE
!ONFIDEN!E AND RIGHT)$INDEDNESS %.nd Ste/'
SU&&OSE a householder, or his son, or so*eone reborn in any fa*ily, hears the la- and after
hearing the la he is filled ith confidence in the &erfect One! "nd filled ith this confidence, he
thin's: 3(ull of hindrances is household life, a refuse heap- but pilgri* life is li'e the open air! $ot
easy is it, hen one li+es at ho*e, to fulfill in all points the rules of the holy life! Ho, if no I
ere to cut off hair and beard, put on the yello robe and go forth fro* ho*e to the ho*eless
life#3 "nd in a short ti*e, ha+ing gi+en up his *ore or less e%tensi+e possessions, ha+ing forsa'en
a s*aller or larger circle of relations, he cuts off hair and beard, puts on the yello robe, and goes
forth fro* ho*e to the ho*eless life!
$ORALIT# %01d, 2t3, 4t3 Ste/'
Ha+ing thus left the orld, he fulfills the rules of the *on's! He a+oids the 'illing of li+ing beings
and abstains fro* it! /ithout stic' or sord, conscientious, full of sy*pathy, he is an%ious for the
elfare of all li+ing beings!2 He a+oids stealing, and abstains fro* ta'ing hat is not gi+en to hi*!
Only hat is gi+en to hi* he ta'es, aiting till it is gi+en- and he li+es ith a heart honest and
pure!2 He a+oids unchastity, li+ing chaste, resigned, and 'eeping aloof fro* se%ual intercourse, the
+ulgar ay!2 He a+oids lying and abstains fro* it! He spea's the truth, is de+oted to the truth,
reliable, orthy of confidence, is not a decei+er of *en!2 He a+oids tale2bearing and abstains fro*
it! /hat he has heard here, he does not repeat there, so as to cause dissension there- and hat
he has heard there, he does not repeat here, so as to cause dissension here! Thus he unites those
that are di+ided, and those that are united he encourages- concord gladdens hi*, he delights and
re4oices in concord, and it is concord that he spreads by his ords!2 He a+oids harsh language and
abstains fro* it! He spea's such ords as are gentle, soothing to the ear, lo+ing, going to the
heart, courteous and dear, and agreeable to *any!2 He a+oids +ain tal' and abstains fro* it! He
spea's at the right ti*e, in accordance ith facts, spea's hat is useful, spea's about the la and
the disciple- his speech is li'e a treasure, at the right *o*ent acco*panied by argu*ents,
*oderate, and full of sense! He 'eeps aloof fro* dance, song, *usic and the +isiting of shos-
re4ects floers, perfu*es, oint*ents, as ell as e+ery 'ind of adorn*ent and e*bellish*ent! High
and gorgeous beds he does not use! 1old and sil+er he does not accept! <a corn and *eat he
does not accept! /o*en and girls he does not accept! He ons no *ale and fe*ale sla+es, ons
no goats, sheep, fols, pigs, elephants, cos or horses, no land and goods! He does not go on
errands and do the duties of a *essenger! He 'eeps aloof fro* buying and selling things! He has
nothing to do ith false *easures, *etals and eights! He a+oids the croo'ed ays of bribery,
deception and fraud! He 'eeps aloof fro* stabbing, beating, chaining, attac'ing, plundering and
oppressing! He contents hi*self ith the robe that protects his body, and ith the al*s ith hich
he 'eeps hi*self ali+e! /here+er he goes, he is pro+ided ith these to things- 4ust as a inged
bird, in flying, carries his ings along ith hi*! By fulfilling this noble Do*ain of Corality he feels
in his heart an irreproachable happiness!
!ONTROL OF THE SENSES %5t3 Ste/'
$o, in percei+ing a for* ith the eye2 a sound ith the ear2 an odor ith the nose2 a taste ith
the tongue2 a touch ith the body2 an ob4ect ith his *ind, he stic's neither to the hole, nor to
its details! "nd he tries to ard off that hich, by being unguarded in his senses, *ight gi+e rise to
e+il and unholeso*e states, to greed and sorro- he atches o+er his senses, 'eep his senses
under control! By practicing this noble 36ontrol of the Senses3 he feels in his heart an unble*ished
happiness!
ATTENTIVENESS AND !LEAR !ONS!IOUSNESS %6t3 Ste/'
6learly conscious is he in his going and co*ing- clearly conscious in loo'ing forard and bac'ard-
clearly conscious in bending and stretching his body- clearly conscious in eating, drin'ing, cheing
and tasting- clearly conscious in discharging e%cre*ent and urine- clearly conscious in al'ing,
standing, sitting, falling asleep and aa'ening- clearly conscious in spea'ing and 'eeping silent!
$o, being e)uipped ith this lofty Corality, e)uipped ith this noble 6ontrol of the Senses, and
filled ith this noble 3"ttenti+eness and 6lear 6onsciousness,3 he chooses a secluded delling in
the forest, at the foot of a tree, on a *ountain, in a cleft, in a roc' ca+e, on a burial ground, on a
oody table2land, in the open air, or on a heap of stra! Ha+ing returned fro* his al*s2round,
after the *eal, he sits hi*self don ith legs crossed, body erect, ith attenti+eness fi%ed before
hi*!
ABSEN!E OF THE FIVE HINDRAN!ES
He has cast aay 0ust- he dells ith a heart free fro* lust- fro* lust he cleanses his heart! He
has cast aay Ill2ill- he dells ith a heart free fro* ill2ill- cherishing lo+e and co*passion
toard all li+ing beings, he cleanses his heart fro* ill2ill! He has cast aay Torpor and Dullness-
he dells free fro* torpor and dullness- lo+ing the light, ith atchful *ind, ith clear
consciousness, he cleanses his *ind fro* torpor and dullness! He has cast aay <estlessness and
Cental /orry- delling ith *ind undisturbed, ith heart full of peace, he cleanses his *ind fro*
restlessness and *ental orry! He has cast aay Doubt- delling free fro* doubt, full of
confidence in the good, he cleanses his heart fro* doubt!
THE TRAN!ES %7t3 Ste/'
He has put aside these fi+e Hindrances and co*e to 'no the paralyzing corruptions of the *ind!
"nd far fro* sensual i*pressions, far fro* unholeso*e things, he enters into the (our Trances!
INSIGHT %8-t Ste/'
But hatsoe+er there is of feeling, perception, *ental for*ation, or consciousness2 all these
pheno*ena he regards as 3i*per*anent,3 3sub4ect to pain,3 as infir*, as an ulcer, a thorn, a
*isery, a burden, an ene*y, a disturbance, as e*pty and 3+oid of an Ego3- and turning aay fro*
these things, he directs his *ind toards the abiding, thus: 3This, +erily, is the &eace, this is the
Highest, na*ely the end of all for*ations, the forsa'ing of e+ery substratu* of rebirth, the fading
aay of cra+ing- detach*ent, e%tinction: $ir+ana!3 "nd in this state he reaches the 36essation of
&assions!3
NIRVANA
"nd his heart beco*es free fro* sensual passion, free fro* the passion for e%istence, free fro*
the passion of ignorance! 3(reed a* I53: this 'noledge arises in the liberated one- and he 'nos:
3E%hausted is rebirth, fulfilled the Holy 0ife- hat as to be done, has been done- naught re*ains
*ore for this orld to do!3
(ore+er a* I liberated, This is the last ti*e that I9* born, $o ne e%istence aits for *e!
This, +erily, is the highest, holiest isdo*: to 'no that all suffering has passed aay! This, +erily,
is the highest, holiest peace: appease*ent of greed, hatred and delusion!
THE SILENT THIN&ER
3I a*3 is a +ain thought- 3I a* not3 is a +ain thought- 3I shall be3 is a +ain thought- 3I shall not
be3 is a +ain thought! ,ain thoughts are a sic'ness, an ulcer, a thorn! But after o+erco*ing all +ain
thoughts, one is called 3a silent thin'er!3 "nd the thin'er, the Silent One, does no *ore arise, no
*ore pass aay, no *ore tre*ble, no *ore desire! (or there is nothing in hi* that he should arise
again! "nd as he arises no *ore, ho should he gro old again# "nd as he gros no *ore old,
ho should he die again# "nd as he dies no *ore, ho should he tre*ble# "nd as he tre*bles no
*ore, ho should he ha+e desire#
THE TRUE GOAL
Hence, the purpose of the Holy 0ife does not consist in ac)uiring al*s, honor, or fa*e, nor in
gaining *orality, concentration, or the eye of 'noledge! That unsha'able deli+erance of the
heart: that, +erily, is the ob4ect of the Holy 0ife, that is its essence, that is its goal! "nd those, ho
for*erly, in the past, ere Holy and Enlightened Ones, those Blessed Ones also ha+e pointed out
to their disciples this self2sa*e goal, as has been pointed out by *e to *y disciples! "nd those,
ho afterards, in the future, ill be Holy and Enlightened Ones, those Blessed Ones also ill
point out to their disciples this self2sa*e goal, as has been pointed out by *e to *y disciples!
Hoe+er, Disciples, it *ay be that =after *y passing aay> you *ight thin': 31one is the doctrine
of our Caster! /e ha+e no Caster *ore!3 But you should not thin'- for the 0a and the Discipline,
hich I ha+e taught you, ill, after *y death, be your *aster!
The 0a be your light, The 0a be your refuge5 Do not loo' for any other refuge5
Therefore, Disciples, the doctrines, hich I ad+ised you to penetrate, you should ell preser+e,
ell guard, so that this Holy 0ife *ay ta'e its course and continue for ages, for the eal and
elfare of the *any, as a consolation to the orld, for the happiness, eal and elfare of
hea+enly beings and *en!
THE E$D O( Budda, The /ord
$$$.ConsciousLivingFoundation.%rg