Buddha, The Word (the Eightfold Path)

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 well as you, had to wander so long through this round of rebirths. And what are these four things? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Extinction of Suffering, the Noble Truth of the Path that leads to the Extinction of Suffering. As long as the absolutely true knowledge and insight as regards these Four Noble Truths was not quite clear in me, so long was I not sure, whether I had won that supreme Enlightenment which is unsurpassed in all the world with its heavenly beings, evil spirits and gods, amongst all the hosts of ascetics and priests, heavenly beings and men. But as soon as the absolutely true knowledge and insight as regards these Four Noble Truths had become perfectly clear in me, there arose in me the assurance that I had won that supreme Enlightenment unsurpassed. And I discovered that-profound truth, so difficult to perceive, difficult to understand, tranquilizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise. The world, however, is given to pleasure, delighted with pleasure, enchanted with pleasure. Verily, such beings will hardly understand the law of conditionality, the Dependent Origination of every thing;

the law of conditionality, the Dependent Origination of every thing; incomprehensible to them will also be the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving; detachment, extinction, Nirvana. Yet there are beings whose eyes are only a little covered with dust: they will understand the truth. FIRST TRUTH THE NOBLE TRUTH OF SUFFERING WHAT, now, is the Noble Truth of Suffering? Birth is suffering; Decay is suffering; Death is suffering; Sorrow, Lamentation, Pain, Grief, and Despair, are suffering; not to get what one desires, is suffering; in short: the Five Groups of Existence are suffering. What, now, is Birth? The birth of beings belonging to this or that order of beings, their being born, their conception and springing into existence, the manifestation of the groups of existence, the arising of sense activity-this is called Birth. And what is Decay? The decay of beings belonging to this or that order of beings; their getting aged, frail, grey, and wrinkled; the failing of their vital force, the wearing out of the senses-this is called Decay. And what is Death? The parting and vanishing of beings out of this or that order of beings, their destruction, disappearance, death, the completion of their life-period, dissolution of the groups of existence, the discarding of the body-this is called Death. And what is Sorrow? The sorrow arising through this or that loss

And what is Sorrow? The sorrow arising through this or that loss or misfortune which one encounters, the worrying oneself, the state of being alarmed, inward sorrow, inward woe-this is called Sorrow. And what is Lamentation? Whatsoever, through this or that loss or misfortune which befalls one, is wail and lament, wailing and lamenting, the state of woe and lamentation this is called Lamentation. And what is Pain? The bodily pain and unpleasantness, the painful and unpleasant feeling produced by bodily contact-this is called Pain. And what is Grief? The mental pain and unpleasantness, the painful and unpleasant feeling produced by mental contact-this is called Grief. And what is Despair? Distress and despair arising through this or that loss or misfortune which one encounters, distressfulness, and desperation-this is called Despair. And what is the "suffering of not getting what one desires?" To beings subject to birth there comes the desire: "O that we were not subject to birth! O that no new birth was before us!" Subject to decay, disease, death, sorrow, lamentation, pain, grief, and despair, the desire comes to them: "O that we were not subject to these things! O that these things were not before us!" But this cannot be got by mere desiring; and not to get what one desires, is suffering. THE FIVE GROUPS OF EXISTENCE And what, in brief, are the Five Groups of Existence? They are

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

that which we call a "being," or an "individual," or a "person," or by the name is nothing but a changing combination of physical and psychical phenomena, and has no real existence in itself.] THE "CORPOREALITY GROUP" OF FOUR ELEMENTS What, now, is the Group of Corporeality? It is the four primary elements, and Corporeality derived from them. And what are the four primary elements? They are the Solid Element, the Fluid Element, the Heating Element, the Vibrating Element. [The four elements, or-to speak more correctly-the four elementary qualities of matter, may be rendered in English as: Inertia, Cohesion, Radiation, and Vibration. The twenty-four corporeal phenomena which depend upon them are, according to the Abhidharma: eye, ear, nose, tongue, body, visible form, sound, odor, taste, masculinity, femininity, vitality, organ of thinking, gesture, speech, space (cavities of ear, nose, etc.), agility, elasticity, adaptability, growth, duration, decay, variability, change of substance.] 1. What, now, is the Solid Element? The solid element may be one's own, or it may be external. And what is one's own solid element? The dependent properties, which on one's own person and body are hard and solid, as the hairs of head and body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels, mesentery, excrement, or whatever other

lungs, stomach, bowels, mesentery, excrement, or whatever other dependent properties which on one's own person and body are hard and solid-this is called one's own solid element. Now, whether it be one's own solid element, or whether it be the external solid element, they are both only the solid element. And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego." 2. What, now, is the Fluid Element? The fluid element may be one's own, or it may be external. And what is one own fluid element? The dependent properties, which on one's own person and body are watery or cohesive, as bile, phlegm, pus, blood, sweat, lymph, tears, semen, spit, nasal mucus, oil of the joints, urine or whatever other dependent properties which on one own person and body are watery or cohesive-this is called one's own fluid element. Now, whether it be one's own fluid element, or whether it be the external fluid element, they are both only the fluid element. And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego." 3. What, now, is the Heating Element? The heating element may be one own, or it may be external. And what is one's own heating element? The dependent properties, which on one's own person and body are heating and radiating, as that whereby one is heated, consumed, scorched,

and radiating, as that whereby one is heated, consumed, scorched, whereby that which has been eaten, drunk, chewed, or tasted, is fully digested; or whatever other dependent properties, which on one's own person and body are heating and radiating this is called one's own heating element. Now, whether it be one's own heating element, or whether it be the external heating element, they are both only the heating element. And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego." 4. What, now, is the Vibrating Element? The vibrating element may be one's own, or it may be external. And what is one's own vibrating element? The dependent properties, which on one's own person and body are mobile and gaseous, as the upward-going and downward-going winds; the winds of stomach and intestines; in-breathing and out-breathing; or whatever other dependent properties, which on one's own person and body are mobile and gaseous-this is called one's own vibrating element. Now, whether it be one's own vibrating element, or whether it be the external vibrating element, they are both only the vibrating element. And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego." Just as one calls "hut" the circumscribed space which comes to be by means of wood and rushes, reeds, and clay, even so we call "body"

means of wood and rushes, reeds, and clay, even so we call "body" the circumscribed space that comes to be by means of bones and sinews, flesh and skin. DEPENDENT ORIGINATION OF CONSCIOUSNESS Now, though one's eye be intact, yet if the external forms do not fall within the field of vision, and no corresponding conjunction takes place, in that case there occurs no formation of the corresponding aspect of consciousness. Or, though one eye be intact, and the external forms fall within the field of vision, yet if no corresponding conjunction takes place, in that case also there occurs no formation of the corresponding aspect of consciousness. If, however, one's eye is intact, and the external forms fall within the field of vision, and the corresponding conjunction takes place, in that case there arises the corresponding aspect of consciousness. Hence, I say: the arising of consciousness is dependent upon conditions; and without these conditions, no consciousness arises. And upon whatsoever conditions the arising of consciousness is dependent, after these it is called. Consciousness whose arising depends on the eye and forms, is called "eye-consciousness." Consciousness whose arising depends on the ear and sound, is called "ear-consciousness." Consciousness whose arising depends on the olfactory organ and odors, is called "nose-consciousness." Consciousness whose arising depends on the tongue and taste, is

Consciousness whose arising depends on the tongue and taste, is called "tongue-consciousness." Consciousness whose arising depends on the body and bodily contacts, is called "body-consciousness." Consciousness whose arising depends on the mind and ideas, is called "mind-consciousness." Whatsoever there is of "corporeality" in the consciousness thus arisen, that belongs to the Group of Corporeality. there is of "feeling"-bodily ease, pain, joy, sadness, or indifferent feeling-belongs to the Group of Feeling. Whatsoever there is of "perception"-visual objects, sounds, odors, tastes, bodily impressions, or mind objects-belongs to the Group of Perception. Whatsoever there are of mental "formations" impression, volition, etc.-belong to the Group of mental Formations. Whatsoever there is of "consciousness" therein, belongs to the Group of Consciousness. And it is impossible that any one can explain the passing out of one existence, and the entering into a new existence, or the growth, increase, and development of consciousness, independent of corporeality, feeling, perception, and mental formations. THE THREE CHARACTERISTICS OF EXISTENCE All formations are "transient"; all formations are "subject to suffering"; all things are "without an Ego-entity." Corporeality is transient, feeling is transient, perception is transient, mental formations are transient, consciousness is transient.

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

How can you find delight and mirth, Where there is burning without end? In deepest darkness you are wrapped! Why do you not seek for the light? Look at this puppet here, well rigged, A heap of many sores, piled up, Diseased, and full of greediness, Unstable, and impermanent! Devoured by old age is this frame, A prey of sickness, weak and frail; To pieces breaks this putrid body, All life must truly end in death. THE THREE WARNINGS Did you never see in the world a man, or a woman, eighty, ninety, or a hundred years old, frail, crooked as a gable roof, bent down, resting on crutches, with tottering steps, infirm, youth long since fled, with broken teeth, grey and scanty hair, or bald-headed, wrinkled, with blotched limbs? And did the thought never come to you that also you are subject to decay, that also you cannot escape it? Did you never see in the world a man, or a woman, who being sick, afflicted, and grievously ill, and wallowing in his own filth, was lifted up by some people, and put to bed by others? And did the thought never come to you that also you are subject to disease, that also you cannot escape it? Did you never see in the world the corpse of a man, or a woman, one, or two, or three days after death, swollen up, blue-black in color, and full of corruption? And did the thought never come to you that also you are subject to death, that also you cannot escape it? SAMSARA, THE WHEEL OF EXISTENCE

SAMSARA, THE WHEEL OF EXISTENCE Inconceivable is the beginning of this Samsara; not to be discovered is any first beginning of beings, who, obstructed by ignorance, and ensnared by craving, are hurrying and hastening through this round of rebirths. [Samsara-the Wheel of Existence, lit., the "Perpetual Wandering"-is the name by which is designated the sea of life ever restlessly heaving up and down, the symbol of this continuous process of ever again and again being born, growing old, suffering, and dying. More precisely Put: Samsara is the unbroken chain of the fivefold Khandha-combinations, which, constantly changing from moment to moment, follow continuously one upon the other through inconceivable periods of time. Of this Samsara, a single lifetime constitutes only a vanishingly tiny fraction; hence, to be able to comprehend the first noble truth, one must let one's gaze rest upon the Samsara, upon this frightful chain of rebirths, and not merely upon one single lifetime, which, of course, may be sometimes not very painful.] Which do you think is the more: the flood of tears, which weeping and wailing you have shed upon this long way-hurrying and hastening through this round of rebirths, united with the undesired, separated from the desired this, or the waters of the four oceans? Long time have you suffered the death of father and mother, of sons, daughters, brothers, and sisters. And whilst you were thus

daughters, brothers, and sisters. And whilst you were thus suffering, you have, verily, shed more tears upon this long way than there is water in the four oceans. Which do you think is the more: the streams of blood that, through your being beheaded, have flowed upon this long way, or the waters in the four oceans? Long time have you been caught as dacoits, or highwaymen, or adulterers; and, through your being beheaded, verily, more blood has flowed upon this long way than there is water in the four oceans. But how is this possible? Inconceivable is the beginning of this Samsara; not to be discovered is any first beginning of beings, who, obstructed by ignorance, and ensnared by craving, are hurrying and hastening through this round of rebirths. And thus have you long time undergone suffering, undergone torment, undergone misfortune, and filled the graveyards full; verily, long enough to be dissatisfied with all the forms of existence, long enough to turn away, and free yourselves from them all. SECOND TRUTH THE NOBLE TRUTH OF THE ORIGIN OF SUFFERING WHAT, now, is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to fresh rebirth, and, bound up with pleasure and lust, now here, now there, finds ever fresh delight. [In the absolute sense, it is no real being, no self-determined, unchangeable, Ego-entity that is reborn. Moreover, there is nothing that remains the same even for two consecutive moments; for the Five

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

Eternal-Annihilation." Existence," the "Craving for Self-Annihilation." [The "Craving for Eternal Existence," according to the Visuddhi-Magga, is intimately connected with the so-called Eternity-Belief," i.e., the belief in an absolute, eternal, Ego-entity persisting independently of our body. The Craving for Self-Annihilation is the outcome of the so-called "Annihilation-Belief," the delusive materialistic notion of an Ego which is annihilated at death, and which does not stand in any causal relation with the time before birth or after death.] But, where does this craving arise and take root? Wherever in the world there are delightful and pleasurable things, there this craving arises and takes root. Eye, ear, nose, tongue, body, and mind, are delightful and pleasurable: there this craving arises and takes root. Visual objects, sounds, smells, tastes, bodily impressions, and mind-objects, are delightful and pleasurable: there this craving arises and takes root. Consciousness, sense impression, feeling born of sense impression, perception, will, craving, thinking, and reflecting, are delightful and pleasurable: there this craving arises and takes root. If, namely, when perceiving a visual object, a sound, odor, taste, bodily impression, or a mind object, the object is pleasant, one is attracted; and if unpleasant, one is repelled. Thus, whatever kind of "Feeling" one experiences, pleasant,

Thus, whatever kind of "Feeling" one experiences, pleasant, unpleasant, or indifferent-one approves of, and cherishes the feeling, and clings to it; and while doing so, lust springs up; but lust for feelings, means Clinging; and on Clinging, depends the "Process of Becoming"; on the Process of Becoming (Karma-process), depends (future) "Birth"; and dependent on Birth, are Decay and Death, Sorrow, Lamentation, Pain, Grief, and Despair. Thus arises this whole mass of suffering. This is called the Noble Truth of the Origin of Suffering. HEAPING UP OF PRESENT SUFFERING Verily, due to sensuous craving, conditioned through sensuous craving, impelled by sensuous craving, entirely moved by sensuous craving, kings fight with kings, princes with princes, priests with priests, citizens with citizens; the mother quarrels with the son, the son with the mother, the father with the son, the son with the father; brother quarrels with brother, brother with sister, sister with brother, friend with friend. Thus, given to dissension, quarreling and fighting, they fall upon one another with fists, sticks, or weapons. And thereby they suffer death or deadly pain. And further, due to sensuous craving, conditioned through sensuous craving, impelled by sensuous craving, entirely moved by sensuous craving, people break into houses, rob, plunder, pillage whole houses, commit highway robbery, seduce the wives of others. Then, the rulers

commit highway robbery, seduce the wives of others. Then, the rulers have such people caught, and inflict on them various forms of punishment. And thereby they incur death or deadly pain. Now, this is the misery of sensuous craving, the heaping up of suffering in this present life, due to sensuous craving, conditioned through sensuous craving, caused by sensuous craving, entirely dependent on sensuous craving. HEAPING UP OF FUTURE SUFFERING And further, people take the evil way in deeds, the evil way in words, the evil way in thoughts; and by taking the evil way in deeds, words, and thoughts, at the dissolution of the body, after death, they fall into a downward state of existence, a state of suffering, into perdition, and the abyss of hell. But, this is the misery of sensuous craving, the heaping up of suffering in the future life, due to sensuous craving, conditioned through sensuous craving, caused by sensuous craving, entirely dependent on sensuous craving. Not in the air, nor ocean-midst, Nor hidden in the mountain clefts, Nowhere is found a place on earth, Where man is freed from evil deeds. INHERITANCE OF DEEDS (KARMA) For, owners of their deeds (karma) are the beings, heirs of their deeds; their deeds are the womb from which they sprang; with their deeds they are bound up; their deeds are their refuge. Whatever deeds they do-good or evil-of such they will be the heirs.

Whatever deeds they do-good or evil-of such they will be the heirs. And wherever the beings spring into existence, there their deeds will ripen; and wherever their deeds ripen, there they will earn the fruits of those deeds, be it in this life, or be it in the next life, or be it in any other future life. There will come a time, when the mighty ocean will dry up, vanish, and be no more. There will come a time, when the mighty earth will be devoured by fire, perish, and be no more. But, yet there will be no end to the suffering of beings, who, obstructed by ignorance, and ensnared by craving, are hurrying and hastening through this round of rebirths. THIRD TRUTH THE NOBLE TRUTH OF THE EXTINCTION OF SUFFERING WHAT, now, is the Noble Truth of the Extinction of Suffering? It is the complete fading away and extinction of this craving, its forsaking and giving up, the liberation and detachment from it. But where may this craving vanish, where may it be extinguished? Wherever in the world there are delightful and pleasurable things, there this craving may vanish, there it may be extinguished. Be it in the past, present, or future, whosoever of the monks or priests regards the delightful and pleasurable things in the world as "impermanent," "miserable," and "without an Ego," as a disease and cancer; it is he who overcomes the craving. And released from Sensual Craving, released from the Craving for

And released from Sensual Craving, released from the Craving for Existence, he does not return, does not enter again into existence. DEPENDENT EXTINCTION OF ALL PHENOMENA For, through the total fading away and extinction of Craving, Clinging is extinguished; through the extinction of clinging, the Process of Becoming is extinguished; through the extinction of the (karmic) process of becoming, Rebirth is extinguished; and through the extinction of rebirth, Decay and Death, Sorrow, Lamentation, Suffering, Grief, and Despair, are extinguished. Thus comes about the extinction of this whole mass of suffering. Hence, the annihilation, cessation, and overcoming of corporeality, feeling, perception, mental formations, and consciousness, this is the extinction of suffering, the end of disease, the overcoming of old age and death. [The undulatory motion, which we call wave-which in the spectator creates the illusion of a single mass of water moving over the surface of the lake-is produced and fed by the wind, and maintained by the stored-up energies. After the wind has ceased, and no fresh wind again whips up the water, the stored-up energies will gradually be consumed, and the whole undulatory motion come to an end. Similarly, if fire does not get new fuel, it will become extinct. just so, this Five-Khandha-process-which, in the ignorant worldling, creates the illusion of an Ego-entity-is produced and fed by the life-affirming

illusion of an Ego-entity-is produced and fed by the life-affirming craving, and maintained for some time by means of the stored-up life-energies. Now, after the fuel, i.e., the craving and clinging to life, has ceased, and no new craving impels again this Five-Khandha-process, life will continue as long as there are still life-energies stored up, but at their destruction at death, the Five-Khandha-process will reach final extinction. Thus, nirvana or "Extinction" (Sanskrit: to cease blowing, to become extinct), may be considered under two aspects: 1. "Extinction of Impurities," reached at the attainment of Arahatship, or Holiness, which takes place during the life-time. 2. "Extinction of the Five-Khandha-process," which takes place at the death of the Arahat.] NIRVANA This, truly, is the Peace, this is the Highest, namely the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving: detachment, extinction-Nirvana. Enraptured with lust, enraged with anger, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at others' ruin, at the ruin of both parties, and he experiences mental pain and grief. But, if lust, anger, and delusion are given up, man aims neither at his own ruin, nor at others' ruin, nor at the ruin of both parties, and he experiences no mental pain and grief. Thus is Nirvana immediate, visible in this life, inviting, attractive,

is Nirvana immediate, visible in this life, inviting, attractive, and comprehensible to the wise. The extinction of greed, the extinction of anger, the extinction of delusion: this, indeed, is called Nirvana. THE ARAHAT, OR HOLY ONE And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and naught more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so, neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired, nor the undesired, can cause such an one to waver. Steadfast is his mind, gained is deliverance. And he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the Peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay. THE IMMUTABLE There is a realm, where there is neither the solid, nor the fluid, neither heat, nor motion, neither this world, nor any other world, neither sun, nor moon. This I call neither arising, nor passing away, neither standing still nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering. There is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the

escape from the world of the born, the originated, the created, the formed, would not be possible. But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed. FOURTH TRUTH THE NOBLE TRUTH OF THE PATH THAT LEADS TO THE EXTINCTION OF SUFFERING THE TWO EXTREMES AND THE MIDDLE PATH TO GIVE oneself up to indulgence in sensual pleasure, the base, common, vulgar, unholy, unprofitable; and also to give oneself up to self-mortification, the painful, unholy, unprofitable: both these two extremes the Perfect One has avoided, and found out the Middle Path, which makes one both to see and to know, which leads to peace, to discernment, to enlightenment, to Nirvana. THE EIGHTFOLD PATH It is the Noble Eightfold Path, the way that leads to the extinction of suffering, namely: 1. Right Understanding, 2. Right Mindedness, which together are Wisdom. 3. Right Speech, 4. Right Action, 5. Right Living, which together are Morality. 6. Right Effort, 7. Right Attentiveness, 8. Right Concentration, which together are Concentration. This is the Middle Path which the Perfect One has found out, which makes one both to see and to know, which leads to peace, to discernment, to enlightenment, to Nirvana. Free from pain and torture is this path, free from groaning and suffering; it is the perfect path. Truly, like this path there is no other path to the purity of

Truly, like this path there is no other path to the purity of insight. If you follow this path, you will put an end to suffering. But each one has to struggle for himself, the Perfect Ones have only pointed out the way. Give ear then, for the Immortal is found. I reveal, I set forth the Truth. As I reveal it to you, so act! And that supreme goal of the holy life, for the sake of which, sons of good families rightly go forth from home to the homeless state: this you will, in no long time, in this very life, make known to yourself, realize, and make your own. THE EIGHTFOLD PATH FIRST STEP RIGHT UNDERSTANDING WHAT, now, is Right Understanding? It is understanding the Four Truths. To understand suffering; to understand the origin of suffering; to understand the extinction of suffering; to understand the path that leads to the extinction of suffering: This is called Right Understanding Or, when the noble disciple understands what is karmically wholesome, and the root of wholesome karma; what is karmically unwholesome, and the root of unwholesome karma, then he has Right Understanding. ["Karmically unwholesome" is every volitional act of body, speech, or mind which is rooted in greed, hatred, or delusion, and produces evil and painful results in this or any future form of existence.] What, now, is "karmically unwholesome?" In Bodily Action it is destruction of living beings; stealing; and

In Bodily Action it is destruction of living beings; stealing; and unlawful sexual intercourse. In Verbal Action it is lying; tale-bearing; harsh language; and frivolous talk. In Mental Action it is covetousness; ill-will; and wrong views. And what is the root of unwholesome karma? Greed is a root of unwholesome karma; Anger is a root of unwholesome karma; Delusion is a root of unwholesome karma. [The state of greed, as well as that of anger, is always accompanied by delusion; and delusion, ignorance, is the primary root of all evil.] Therefore, I say, these demeritorious actions are of three kinds: either due to greed, or due to anger, or due to delusion. What, now, is "karmically wholesome?" In Bodily Action it is to abstain from killing; to abstain from stealing; and to abstain from unlawful sexual intercourse. In Verbal Action it is to abstain from lying; to abstain from tale-bearing; to abstain from harsh language; and to abstain from frivolous talk. In Mental Action it is absence of covetousness; absence of ill-will; and right understanding. And what is the root of wholesome karma? Absence of greed (unselfishness) is a root of wholesome karma; absence of anger (benevolence) is a root of wholesome karma; absence of delusion (wisdom) is a root of wholesome karma. Or, when one understands that corporeality, feeling, perception, mental formation, and consciousness, are transient [subject to

mental formation, and consciousness, are transient [subject to suffering, and without an Ego], also in that case one possesses Right Understanding. UNPROFITABLE QUESTIONS Should anyone say that he does not wish to lead the holy life under the Blessed One, unless the Blessed One first tells him, whether the world is eternal or temporal, finite or infinite; whether the life principle is identical with the body, or something different; whether the Perfect One continues after death, and so on such a man would die, ere the Perfect One could tell him all this. It is as if a man were pierced by a poisoned arrow, and his friends, companions, or near relations, should send for a surgeon; but that man should say: "I will not have this arrow pulled out, until I know who the man is that has wounded me: whether he is a noble, a priest, a citizen, or a servant"; or: "what his name is, and to what family he belongs"; or: "whether he is tall, or short, or of medium height." Verily, such a man would die, ere he could adequately learn all this. Therefore, the man who seeks his own welfare, should pull out this arrow-this arrow of lamentation, pain, and sorrow. For, whether the theory exists, or whether it does not exist, that the world is eternal, or temporal, or finite, or infinite-certainly, there is birth, there is decay, there is death, sorrow, lamentation, pain, grief, and despair, the extinction of which, attainable even

pain, grief, and despair, the extinction of which, attainable even in this present life, I make known unto you. There is, for instance, an unlearned worldling, void of regard for holy men, ignorant of the teaching of holy men, untrained in the noble doctrine. And his heart is possessed and overcome by Self-Illusion, by Skepticism, by attachment to mere Rule and Ritual, by Sensual Lust, and by will; and how to free himself from these things, he does not really know. [Self-Illusion may reveal itself as "Eternalism" or Eternity-belief" i.e., the belief that one's Ego is existing independently of the material body, and continuing even after the dissolution of the latter; or as "Annihilationism," or "Annihilation-belief" i.e., the materialistic belief that this present life constitutes the Ego, and hence that it is annihilated at the death of the material body.] Not knowing what is worthy of consideration, and what is unworthy of consideration, he considers the unworthy, and not the worthy. And unwisely he considers thus: "Have I been in the past? Or. have I not been in the past? What have I been in the past? How have I been in the past? From what state into what state did I change in the past?-Shall I be in the future? Or, shall I not be in the future? What shall I be in the future? How shall I be in the future? From what state into what state shall I change in the future?" And the present

state into what state shall I change in the future?" And the present also fills him with doubt: "Am I? Or, am I not? What am I? How am I? This being, whence has it come? Whither will it go?" And with such unwise considerations, he falls into one or other of the six views, and it becomes his conviction and firm belief: "I have an Ego"; or: "I have no Ego"; or: "With the Ego I perceive the Ego"; or: "With that which is no Ego, I perceive the Ego"; or: "With the Ego I perceive that which is no Ego. Or, he falls into the following view: "This my Ego, which can think and feel, and which, now here, now there, experiences the fruit of good and evil deeds; this my Ego is permanent, stable, eternal, not subject to change, and will thus eternally remain the same." If there really existed the Ego, there would be also something which belonged to the Ego. As, however, in truth and reality, neither the Ego, nor anything belonging to the Ego, can be found, is it not therefore really an utter fool's doctrine to say: "This is the world, this am I; after death, I shall be permanent, persisting, and eternal?" These are called mere views, a thicket of views, a puppet show of views, a toil of views, a snare of views; and ensnared in the fetter of views, the ignorant worldling will not be freed from rebirth, from decay, and from death, from sorrow, pain, grief, and despair; he will not be freed, I say, from suffering.

he will not be freed, I say, from suffering. THE SOTAPAN, OR "STREAM-ENTERER" The learned and noble disciple, however, who has regard for holy men, knows the teaching of holy men, is well trained in the noble doctrine, he understands what is worthy of consideration, and what is unworthy. And knowing this, he considers the worthy, and not the unworthy. What suffering is, he wisely considers. What the origin of suffering is, he wisely considers; what the extinction of suffering is, he wisely considers; what the path is that leads to the extinction of suffering, he wisely considers. And by thus considering, three fetters vanish, namely: Self-illusion, Skepticism, and Attachment to mere Rule and Ritual. But those disciples in whom these three fetters have vanished have "entered the Stream," have forever escaped the states of woe, and are assured of final enlightenment. More than any earthly power, More than all the joys of heaven, More than rule o'er all the world, Is the Entrance to the Stream. And, verily, those who are filled with unshaken faith in me, all those have entered the stream. There are ten "Fetters" by which beings are bound to the wheel of existence. They are: Self-Illusion, Skepticism, Attachment to mere Rule and Ritual, Sensual Lust, Ill-will, Craving for the World of pure Form, Craving for the Formless World, Conceit, Restlessness, Ignorance. A Sotapan, or "Stream-Enterer" i.e. "one who has entered the

A Sotapan, or "Stream-Enterer" i.e. "one who has entered the stream leading to Nirvana," is free from the first three fetters. A Sakadagamin, or "Once-Returned"-namely to this sensuous sphere-has overcome the 4th and 5th fetters in their grosser form. An Anagamin, or "Non-Returner," is wholly freed from the first five fetters, which bind to rebirth in the sensuous sphere; after death, whilst living in the sphere of pure form, he will reach the goal. An Arahat, or perfectly "Holy One," is freed from all fetters.] THE TWO UNDERSTANDINGS Therefore, I say, Right Understanding is of two kinds: 1. The view that alms and offerings are not useless; that there is fruit and result, both of good and bad actions; that there are such things as this life, and the next life; that father and mother as spontaneously born beings (in the heavenly worlds) are no mere words; that there are monks and priests who are spotless and perfect, who can explain this life and the next life, which they themselves have understood: this is called the "Mundane Right Understanding," which yields worldly fruits, and brings good results. 2. But whatsoever there is of wisdom, of penetration, of right understanding, conjoined with the Path-the mind being turned away from the world, and conjoined with the path, the holy path being turned away from the world, and conjoined with the path, the holy path being pursued;-this is called the "Ultramundane Right

being pursued;-this is called the "Ultramundane Right Understanding," which is not of the world, but is ultramundane, and conjoined with the Path. [Thus, there are two kinds of the Eightfold Path: the "mundane," practiced by the "worldling"; and the "ultra-mundane," practiced by the "Noble Ones."] Now, in understanding wrong understanding as wrong, and right understanding as right, one practices Right Understanding [1st step]; and in making efforts to overcome wrong understanding, and to arouse right understanding, one practices. Right Effort [6th step]; and in overcoming wrong understanding with attentive mind, and dwelling with attentive mind in the possession of right understanding, one practices Right-Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right understanding, namely: right understanding, right effort, and right attentiveness. COMPLETE DELIVERANCE Now, if any one should put the question, whether I admit any view at all, he should be answered thus: The Perfect One is free from any theory, for the Perfect One has understood what corporeality is, and how it arises, and passes away. He has understood what feeling is, and how it arises, and passes away. He has understood what perception is, and how it arises, and passes away. He has understood what the mental formations are, and how they arise, and pass away. He has understood what consciousness is, and how

arise, and pass away. He has understood what consciousness is, and how it arises, and passes away. Therefore, I say, the Perfect One has won complete deliverance through the extinction, fading-away, disappearance, rejection, and getting rid of all opinions and conjectures, of all inclination to the vainglory of "I" and "mine." Whether Perfect Ones [Buddhas] appear in the world or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent" that all formations are "subject to suffering"; that everything is "without an Ego." [The word sankhara (formations) comprises all things which have a beginning and an end, the so-called created, or "formed" things, i.e., all possible physical and mental constituents of existence.] A corporeal phenomenon, a feeling, a perception, a mental formation, a consciousness, that is permanent and persistent, eternal and not subject to change: such a thing the wise men in this world do not recognize; and I also say, there is no such thing. And it is impossible that a being possessed of Right Understanding should regard anything as the Ego. Now, if someone should say that Feeling is his Ego, he should be answered thus: "There are three kinds of feeling: pleasurable, painful, and indifferent feeling. Which of these three feelings, now, do you consider your Ego?" At the moment namely of experiencing

now, do you consider your Ego?" At the moment namely of experiencing one of these feelings one does not experience the other two. These three kinds of feelings are impermanent, of dependent origin, are subject to decay and dissolution, to fading-away and extinction. Whosoever, in experiencing one of these feelings, thinks that this is his Ego, will, after the extinction of that feeling, admit that his Ego has become dissolved. And thus he will consider his Ego already in this present life as impermanent, mixed up with pleasure and pain, subject to rising and passing away. If any one should say that Feeling is not his Ego, and that his Ego is inaccessible to feeling, he should be asked thus: "Now, where there is no feeling, is it there possible to say: 'This am I?'" Or, someone might say: "Feeling, indeed, is not my Ego, but it also is untrue that my Ego is inaccessible to feeling; for it is my Ego that feels, for my Ego has the faculty of feeling." Such a one should be answered thus: "Suppose, feeling should become altogether totally extinguished; now, if there, after the extinction of feeling, no feeling whatever exists, it is then possible to say: 'This am I?'" To say that the mind, or the mind-objects, or the mind-consciousness, constitute the Ego; such an assertion is unfounded. For an arising and a passing away is seen there; and seeing this, one should come to the conclusion that one's Ego arises and

this, one should come to the conclusion that one's Ego arises and passes away. It would be better for the unlearned worldling to regard this body, built up of the four elements, as his Ego, rather than the mind. For it is evident that this body may last for a year, for two years, for three years, four, five, or ten years, or even a hundred years and more; but that which is called thought, or mind, or consciousness, is continuously, during day and night, arising as one thing, and passing away as another thing. Therefore, whatsoever there is of corporeality, of feeling, of perception, of mental formations, of consciousness, whether one's own or external, gross or subtle, lofty or low, far or near; there one should understand according to reality and true wisdom: "This does not belong to me; this am I not; this is not my Ego." [To show the Egolessness, utter emptiness of existence, Visuddhi-Magga XVI quotes the following verse: Mere suffering exists, no sufferer is found; The deed is, but no doer of the deed is there; Nirvana is, but not the man that enters it; The Path is, but no traveler on it is seen.] PAST, PRESENT, AND FUTURE If, now, any one should ask: "Have you been in the past, and is it untrue that you have not been? Will you be in the future, and is it untrue that you will not be? Are you, and is it untrue that you are not?"-you may say that you have been in the past, and it is untrue

not?"-you may say that you have been in the past, and it is untrue that you have not been; that you will be in the future, and it is untrue that you will not be; that you are, and it is untrue that you are not. In the past only the past existence was real, but unreal the future and present existence. In the future only the future existence will be real, but unreal the past and present existence. Now only the present existence is real, but unreal the past and future existence. Verily, he who perceives the Dependent Origination, perceives the truth and he who perceives the truth, perceives the dependent origination. For, just as from the cow comes milk, from milk curds, from curds butter, from butter ghee, from ghee the scum of ghee; and when it is milk, it is not counted as curds, or butter, or ghee, or scum of ghee, but only as milk; and when it is curds, it is only counted as curds-just so was my past existence at that time real, but unreal the future and present existence; and my future existence will be at one time real, but unreal the past and present existence; and my present existence is now real, but unreal the past and future existence. All these are merely popular designations and expressions, mere conventional terms of speaking, mere popular notions. The Perfect One, indeed, makes use of these, without, however, clinging to them. Thus, he who does not understand corporeality, feeling,

Thus, he who does not understand corporeality, feeling, perception, mental formations and consciousness according to reality [i.e., as void of a personality, or Ego], and not their arising, their extinction, and the way to their extinction, he is liable to believe, either that the Perfect One continues after death, or that he does not continue after death, and so forth. Verily, if one holds the view that the vital principle [Ego] is identical with this body, in that case a holy life is not possible; or, if one holds the view that the vital principle is something quite different from the body, in that case also a holy life is not possible. Both these two Extremes the Perfect One has avoided, and shown the Middle Doctrine, saying: DEPENDENT ORIGINATION On Delusion depend the Karma-Formations. On the karma-formations depends Consciousness [starting with rebirth-consciousness in the womb of the mother].- On consciousness depends the Mental and Physical Existence.-On the mental and physical existence depend the Six Sense-Organs.-On the six sense-organs depends the Sensory Impression.-On the sensory impression depends Feeling.-On feeling depends; Craving.-On craving depends Clinging. On clinging depends the Process of Becoming.-On the process of becoming [here: karmaprocess] depends Rebirth.-On rebirth depend Decay and Death, sorrow, lamentation, pain, grief and despair. Thus arises this whole mass of

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

KARMA: REBIRTH - PRODUCING AND BARREN Verily, because beings, obstructed by Delusion, and ensnared by Craving, now here now there seek ever fresh delight, therefore such action comes to ever fresh Rebirth. And the action that is done out of greed, anger and delusion, that springs from them, has its source and origin there: this action ripens wherever one is reborn; and wherever this action ripens, there one experiences the fruits of this action, be it in this life, or the next life, or in some future life. However, through the fading away of delusion through the arising of wisdom, through the extinction of craving, no future rebirth takes place again For the actions, which are not done out of greed, anger and delusion, which have not sprung from them, which have not their source and origin there-such actions are, through the absence of greed, anger and delusion, abandoned, rooted out, like a palm-tree torn out of the soil, destroyed, and not liable to spring up again. In this respect one may rightly say of me: that I teach annihilation, that I propound my doctrine for the purpose of annihilation, and that I herein train my disciples; for, certainly, I do teach annihilation-the annihilation, namely, of greed, anger and delusion, as well as of the manifold evil and unwholesome things. ["Dependent Origination" is the teaching of the strict conformity to law of everything that happens, whether in the realm of the

law of everything that happens, whether in the realm of the physical, or the psychical. It shows how the totality of phenomena, physical and mental, the entire phenomenal world that depends wholly upon the six senses, together with all its suffering-and this is the vital point of the teaching is not the mere play of blind chance, but has an existence that is dependent upon conditions; and that, precisely with the removal of these conditions, those things that have arisen in dependence upon them-thus also all suffering-must perforce disappear and cease to be.] SECOND STEP RIGHT MINDEDNESS WHAT, now, is Right Mindedness? It is thoughts free from lust; thoughts free from ill-will; thoughts free from cruelty. This is called right mindedness. Now, Right Mindedness, let me tell you, is of two kinds: 1. Thoughts free from lust, from ill-will, and from cruelty:-this is called the "Mundane Right Mindedness," which yields worldly fruits and brings good results. 2. But, whatsoever there is of thinking, considering, reasoning, thought, ratiocination, application-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being pursued-: these "Verbal Operations" of the mind are called the "Ultramundane Right Mindedness which is not of the world, but is ultra mundane, and conjoined with the paths. Now, in understanding wrong-mindedness as wrong, and right-mindedness as right, one practices Right Understanding [1st

right-mindedness as right, one practices Right Understanding [1st step]; and in making efforts to overcome evil-mindedness, and to arouse right-mindedness, one practices Right Effort [6th step]; and in overcoming evil-mindedness with attentive mind, and dwelling with attentive mind in possession of right-mindedness, one practices Right Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right-mindedness, namely: right understanding, right effort, and right attentiveness. THIRD STEP THIRD STEP RIGHT SPEECH WHAT, now, is Right Speech? It is abstaining from lying; abstaining from tale-bearing; abstaining from harsh language; abstaining from vain talk. There, someone avoids lying, and abstains from it. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, is not a deceiver of men. Being at a meeting, or amongst people, or in the midst of his relatives, or in a society, or in the king's court, and called upon and asked as witness, to tell what he knows, he answers, if he knows nothing: "I know nothing"; and if he knows, he answers: "I know"; if he has seen nothing, he answers: "I have seen nothing," and if he has seen, he answers: "I have seen." Thus, he never knowingly speaks a lie, neither for the sake of his own advantage, nor for the sake of another person's advantage, nor for the sake of any advantage whatsoever. He avoids tale-bearing, and abstains from it. What he has heard

He avoids tale-bearing, and abstains from it. What he has heard here, he does not repeat there, so as to cause dissension there; and what he heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided; and those that are united, he encourages. Concord gladdens him, he delights and rejoices in concord, and it is concord that he spreads by his words. He avoids harsh language, and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, going to the heart, courteous and dear, and agreeable to many. [In Majjhima-Nikaya, No. 21, the Buddha says: "Even, O monks, should robbers and murderers saw through your limbs and joints, whoso gave way to anger thereat, would not be following my advice. For thus ought you to train yourselves: "'Undisturbed shall our mind remain, no evil words shall escape our lips; friendly and full of sympathy shall we remain, with heart full of love, and free from any hidden malice; and that person shall we penetrate with loving thoughts, wide, deep, boundless, freed from anger and hatred.'"] He avoids vain talk, and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks about the law and the discipline; his speech is like a treasure, at the right moment accompanied by arguments, moderate and full of sense. This is called right speech. Now, right speech, let me tell you, is of two kinds: 1. Abstaining