The Eightfold Path

[Buddhism]
(Buddha, 500 BC)
=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;
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
==SECOND TRUTH==
THE NOBLE TRUTH OF THE ORIGIN OF SUFFERING
==THIRD TRUTH==
THE NOBLE TRUTH OF THE EXTINCTION OF SUFFERING
==FOURTH TRUTH==
THE NOBLE TRUTH OF THE PATH THAT LEADS TO THE EXTINCTION OF SUFFERING THE TWO EXTREMES AND THE MIDDLE PATH
==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
unlawful sexual intercourse. In Verbal Action it is lying;
tale-bearing; harsh language; and frivolous talk. In Mental Action
it is covetousness; ill-will; and wrong views.
And what is the root of unwholesome karma? Greed is a root of
unwholesome karma; Anger is a root of unwholesome karma; Delusion is a
root of unwholesome karma.
The state of greed, as well as that of anger, is always accompanied
by delusion; and delusion, ignorance, is the primary root of all
evil.
Therefore, I say, these demeritorious actions are of three kinds:
either due to greed, or due to anger, or due to delusion.
What, now, is "karmically wholesome?"
In Bodily Action it is to abstain from killing; to abstain from
stealing; and to abstain from unlawful sexual intercourse.
In Verbal Action it is to abstain from lying; to abstain from
tale-bearing; to abstain from harsh language; and to abstain from
frivolous talk.
In Mental Action it is absence of covetousness; absence of ill-will;
and right understanding.
And what is the root of wholesome karma? Absence of greed
(unselfishness) is a root of wholesome karma; absence of anger
(benevolence) is a root of wholesome karma; absence of delusion
(wisdom) is a root of wholesome karma.
Or, when one understands that corporeality, feeling, perception,
mental formation, and consciousness, are transient [subject to
suffering, and without an Ego], also in that case one possesses Right
Understanding.
===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
in this present life, I make known unto you.
There is, for instance, an unlearned worldling, void of regard for
holy men, ignorant of the teaching of holy men, untrained in the noble
doctrine. And his heart is possessed and overcome by Self-Illusion, by
Skepticism, by attachment to mere Rule and Ritual, by Sensual Lust,
and by will; and how to free himself from these things, he does not
really know.
Self-Illusion may reveal itself as "Eternalism" or Eternity-belief"
i.e., the belief that one's Ego is existing independently of the
material body, and continuing even after the dissolution of the
latter; or as "Annihilationism," or "Annihilation-belief" i.e., the
materialistic belief that this present life constitutes the Ego, and
hence that it is annihilated at the death of the material body.
Not knowing what is worthy of consideration, and what is unworthy of
consideration, he considers the unworthy, and not the worthy.
And unwisely he considers thus: "Have I been in the past? Or. have I
not been in the past? What have I been in the past? How have I been in
the past? From what state into what state did I change in the
past?-Shall I be in the future? Or, shall I not be in the future? What
shall I be in the future? How shall I be in the future? From what
state into what state shall I change in the future?" And the present
also fills him with doubt: "Am I? Or, am I not? What am I? How am I?
This being, whence has it come? Whither will it go?"
And with such unwise considerations, he falls into one or other of
the six views, and it becomes his conviction and firm belief: "I
have an Ego"; or: "I have no Ego"; or: "With the Ego I perceive the
Ego"; or: "With that which is no Ego, I perceive the Ego"; or: "With
the Ego I perceive that which is no Ego. Or, he falls into the
following view: "This my Ego, which can think and feel, and which, now
here, now there, experiences the fruit of good and evil deeds; this my
Ego is permanent, stable, eternal, not subject to change, and will
thus eternally remain the same."
If there really existed the Ego, there would be also something which
belonged to the Ego. As, however, in truth and reality, neither the
Ego, nor anything belonging to the Ego, can be found, is it not
therefore really an utter fool's doctrine to say: "This is the
world, this am I; after death, I shall be permanent, persisting, and
eternal?"
These are called mere views, a thicket of views, a puppet show of
views, a toil of views, a snare of views; and ensnared in the fetter
of views, the ignorant worldling will not be freed from rebirth,
from decay, and from death, from sorrow, pain, grief, and despair;
he will not be freed, I say, from suffering.
===THE 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
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
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
it arises, and passes away. Therefore, I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vainglory of "I" and "mine."
Whether Perfect Ones (Buddhas) appear in the world or whether
Perfect Ones do not appear in the world, it still remains a firm
condition, an immutable fact and fixed law: that all formations are
impermanent" that all formations are "subject to suffering"; that
everything is "without an Ego."
 
(The word sankhara (formations) comprises all things which have
a beginning and an end, the so-called created, or "formed" things,
i.e., all possible physical and mental constituents of existence.)
A corporeal phenomenon, a feeling, a perception, a mental formation,
a consciousness, that is permanent and persistent, eternal and not
subject to change: such a thing the wise men in this world do not
recognize; and I also say, there is no such thing.
And it is impossible that a being possessed of Right Understanding
should regard anything as the Ego.
Now, if someone should say that Feeling is his Ego, he should be
answered thus: "There are three kinds of feeling: pleasurable,
painful, and indifferent feeling. Which of these three feelings,
now, do you consider your Ego?" At the moment namely of experiencing
one of these feelings one does not experience the other two. These
three kinds of feelings are impermanent, of dependent origin, are
subject to decay and dissolution, to fading-away and extinction.
Whosoever, in experiencing one of these feelings, thinks that this
is his Ego, will, after the extinction of that feeling, admit that his
Ego has become dissolved. And thus he will consider his Ego already in
this present life as impermanent, mixed up with pleasure and pain,
subject to rising and passing away.
If any one should say that Feeling is not his Ego, and that his
Ego is inaccessible to feeling, he should be asked thus: "Now, where
there is no feeling, is it there possible to say: 'This am I?'"
Or, someone might say: "Feeling, indeed, is not my Ego, but it
also is untrue that my Ego is inaccessible to feeling; for it is my
Ego that feels, for my Ego has the faculty of feeling." Such a one
should be answered thus: "Suppose, feeling should become altogether
totally extinguished; now, if there, after the extinction of
feeling, no feeling whatever exists, it is then possible to say: 'This
am I?'"
To say that the mind, or the mind-objects, or the
mind-consciousness, constitute the Ego; such an assertion is
unfounded. For an arising and a passing away is seen there; and seeing
this, one should come to the conclusion that one's Ego arises and
passes away.
It would be better for the unlearned worldling to regard this
body, built up of the four elements, as his Ego, rather than the mind.
For it is evident that this body may last for a year, for two years,
for three years, four, five, or ten years, or even a hundred years and
more; but that which is called thought, or mind, or consciousness,
is continuously, during day and night, arising as one thing, and
passing away as another thing.
Therefore, whatsoever there is of corporeality, of feeling, of
perception, of mental formations, of consciousness, whether one's
own or external, gross or subtle, lofty or low, far or near; there one
should understand according to reality and true wisdom: "This does not
belong to me; this am I not; this is not my Ego."
(To show the Egolessness, utter emptiness of existence,
Visuddhi-Magga XVI quotes the following verse:
 Mere suffering exists, no sufferer is found;
 The deed is, but no doer of the deed is there;
 Nirvana is, but not the man that enters it;
 The Path is, but no traveler on it is seen.)
===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
that you have not been; that you will be in the future, and it is
untrue that you will not be; that you are, and it is untrue that you
are not.
In the past only the past existence was real, but unreal the
future and present existence. In the future only the future
existence will be real, but unreal the past and present existence. Now
only the present existence is real, but unreal the past and future
existence.
Verily, he who perceives the Dependent Origination, perceives the
truth and he who perceives the truth, perceives the dependent
origination. For, just as from the cow comes milk, from milk curds,
from curds butter, from butter ghee, from ghee the scum of ghee; and
when it is milk, it is not counted as curds, or butter, or ghee, or
scum of ghee, but only as milk; and when it is curds, it is only
counted as curds-just so was my past existence at that time real,
but unreal the future and present existence; and my future existence
will be at one time real, but unreal the past and present existence;
and my present existence is now real, but unreal the past and future
existence. All these are merely popular designations and
expressions, mere conventional terms of speaking, mere popular
notions. The Perfect One, indeed, makes use of these, without,
however, clinging to them.
Thus, he who does not understand corporeality, feeling,
perception, mental formations and consciousness according to reality (i.e., as void of a personality, or Ego), and not their arising,
their extinction, and the way to their extinction, he is liable to
believe, either that the Perfect One continues after death, or that he
does not continue after death, and so forth.
Verily, if one holds the view that the vital principle (Ego) is
identical with this body, in that case a holy life is not possible;
or, if one holds the view that the vital principle is something
quite different from the body, in that case also a holy life is not
possible. Both these two Extremes the Perfect One has avoided, and
shown the Middle Doctrine, saying:
===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
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===
Verily, because beings, obstructed by Delusion, and ensnared by
Craving, now here now there seek ever fresh delight, therefore such
action comes to ever fresh Rebirth.
And the action that is done out of greed, anger and delusion, that
springs from them, has its source and origin there: this action ripens
wherever one is reborn; and wherever this action ripens, there one
experiences the fruits of this action, be it in this life, or the next
life, or in some future life.
However, through the fading away of delusion through the arising
of wisdom, through the extinction of craving, no future rebirth
takes place again
For the actions, which are not done out of greed, anger and
delusion, which have not sprung from them, which have not their source
and origin there-such actions are, through the absence of greed, anger
and delusion, abandoned, rooted out, like a palm-tree torn out of
the soil, destroyed, and not liable to spring up again.
In this respect one may rightly say of me: that I teach
annihilation, that I propound my doctrine for the purpose of
annihilation, and that I herein train my disciples; for, certainly,
I do teach annihilation-the annihilation, namely, of greed, anger
and delusion, as well as of the manifold evil and unwholesome things.
("Dependent Origination" is the teaching of the strict conformity to
law of everything that happens, whether in the realm of the
physical, or the psychical. It shows how the totality of phenomena,
physical and mental, the entire phenomenal world that depends wholly
upon the six senses, together with all its suffering-and this is the
vital point of the teaching is not the mere play of blind chance,
but has an existence that is dependent upon conditions; and that,
precisely with the removal of these conditions, those things that have
arisen in dependence upon them-thus also all suffering-must perforce
disappear and cease to be.)
==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
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==
RIGHT SPEECH
WHAT, now, is Right Speech? It is abstaining from lying;
abstaining from tale-bearing; abstaining from harsh language;
abstaining from vain talk.
There, someone avoids lying, and abstains from it. He speaks the
truth, is devoted to the truth, reliable, worthy of confidence, is not
a deceiver of men. Being at a meeting, or amongst people, or in the
midst of his relatives, or in a society, or in the king's court, and
called upon and asked as witness, to tell what he knows, he answers,
if he knows nothing: "I know nothing"; and if he knows, he answers: "I
know"; if he has seen nothing, he answers: "I have seen nothing,"
and if he has seen, he answers: "I have seen." Thus, he never
knowingly speaks a lie, neither for the sake of his own advantage, nor
for the sake of another person's advantage, nor for the sake of any
advantage whatsoever.
He avoids tale-bearing, and abstains from it. What he has heard
here, he does not repeat there, so as to cause dissension there; and
what he heard there, he does not repeat here, so as to cause
dissension here. Thus he unites those that are divided; and those that
are united, he encourages. Concord gladdens him, he delights and
rejoices in concord, and it is concord that he spreads by his words.
He avoids harsh language, and abstains from it. He speaks such words
as are gentle, soothing to the ear, loving, going to the heart,
courteous and dear, and agreeable to many.
(In Majjhima-Nikaya, No. 21, the Buddha says: "Even, O monks, should
robbers and murderers saw through your limbs and joints, whoso gave
way to anger thereat, would not be following my advice. For thus ought
you to train yourselves:
"'Undisturbed shall our mind remain, no evil words shall escape
our lips; friendly and full of sympathy shall we remain, with heart
full of love, and free from any hidden malice; and that person shall
we penetrate with loving thoughts, wide, deep, boundless, freed from
anger and hatred.'")
He avoids vain talk, and abstains from it. He speaks at the right
time, in accordance with facts, speaks what is useful, speaks about
the law and the discipline; his speech is like a treasure, at the
right moment accompanied by arguments, moderate and full of sense.
This is called right speech.
Now, right speech, let me tell you, is of two kinds: 1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain
talk; this is called the "Mundane Right Speech, which yields worldly
fruits and brings good results.
2. But the abhorrence of the practice of this four-fold wrong
speech, the abstaining, withholding, refraining therefrom-the mind
being holy, being turned away from the world, and conjoined with the
path, the holy path being pursued-: this is called the "Ultramundane
Right Speech, which is not of the world, but is ultramundane, and
conjoined with the paths.
Now, in understanding wrong speech as wrong, and right speech as
right, one practices Right Understanding (1st step); and in making
efforts to overcome evil speech and to arouse right speech, one
practices Right Effort (6th step); and in overcoming wrong speech
with attentive mind, and dwelling with attentive mind in possession of
right speech, one practices Right Attentiveness (7th step). Hence,
there are three things that accompany and follow upon right
attentiveness.
==FOURTH STEP==
RIGHT ACTION
WHAT, now, is Right Action? It is abstaining from killing;
abstaining from stealing; abstaining from unlawful sexual intercourse.
There, someone avoids the killing of living beings, and abstains
from it. Without stick or sword, conscientious, full of sympathy, he
is anxious for the welfare of all living beings.
He avoids stealing, and abstains from it; what another person
possesses of goods and chattels in the village or in the wood, that he
does not take away with thievish intent.
He avoids unlawful sexual intercourse, and abstains from it. He
has no intercourse with such persons as are still under the protection
of father, mother, brother, sister or relatives, nor with married
women, nor female convicts, nor, lastly, with betrothed girls.
This is called Right Action.
Now, Right Action, let me tell you, is of two kinds: 1. Abstaining
from killing, from stealing, and from unlawful sexual intercourse-this
is called the "Mundane Right Action, which yields worldly fruits and
brings good results. But the abhorrence of the practice of this
three-fold wrong action, the abstaining, withholding, refraining
therefrom-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-: this is
called the "Ultramundane Right Action," which is not of the world, but
is ultramundane, and conjoined with the paths.
Now, in understanding wrong action as wrong, and right action as
right, one practices Right Understanding (1st step); and in making
efforts to overcome wrong action, and to arouse right action, one
practices Right Effort (6th step); and in overcoming wrong action
with attentive mind, and dwelling with attentive mind in possession of
right action, one practices Right Attentiveness (7th step). Hence,
there are three things that accompany and follow upon right action,
namely: right understanding, right effort, and right attentiveness.
==FIFTH STEP==
RIGHT LIVING
WHAT, now, is Right Living? When the noble disciple, avoiding a
wrong way of living, gets his livelihood by a right way of living,
this is called Right Living.
Now, right living, let me tell you, is of two kinds: 1. When the
noble disciple, avoiding wrong living, gets his livelihood by a
right way of living-this is called the "Mundane Right Living," which
yields worldly fruits and brings good results.
2. But the abhorrence of wrong living, the abstaining,
withholding, refraining therefrom-the mind being holy, being turned
away from the world, and conjoined with the path, the holy path
being pursued-: this is called the "Ultramundane Right Living,"
which is not of the world, but is ultramundane, and conjoined with the
paths.
Now, in understanding wrong living as wrong, and right living as
right, one practices Right Understanding (1st step); and in making
efforts to overcome wrong living, to arouse right living, one
practices Right Effort (6th step); and in overcoming wrong living
with attentive mind, and dwelling with attentive mind in possession of
right living, one practices Right Attentiveness (7th step). Hence,
there are three things that accompany and follow upon right living,
namely: right understanding, right effort, and right attentiveness.
==SIXTH STEP==
RIGHT EFFORT
WHAT, now, is Right Effort? There are Four Great Efforts: the effort
to avoid, the effort to overcome, the effort to develop, and the
effort to maintain.
What, now, is the effort to avoid? There, the disciple incites his
mind to avoid the arising of evil, demeritorious things that have
not yet arisen; and he strives, puts forth his energy, strains his
mind and struggles.
Thus, when he perceives a form with the eye, a sound with the ear,
an odor with the nose, a taste with the tongue, a contact with the
body, or an object with the mind, he neither adheres to the whole, nor
to its parts. And he strives to ward off that through which evil and
demeritorious things, greed and sorrow, would arise, if he remained
with unguarded senses; and he watches over his senses, restrains his
senses.
Possessed of this noble "Control over the Senses," he experiences
inwardly a feeling of joy, into which no evil thing can enter. This is
called the effort to avoid.
What, now, is the effort to Overcome? There, the disciple incites
his mind to overcome the evil, demeritorious things that have
already arisen; and he strives, puts forth his energy, strains his
mind and struggles.
He does not retain any thought of sensual lust, ill-will, or
grief, or any other evil and demeritorious states that may have
arisen; he abandons them, dispels them, destroys them, causes them
to disappear.
===FIVE METHODS OF EXPELLING EVIL THOUGHTS===
If, whilst regarding a certain object, there arise in the
disciple, on account of it, evil and demeritorious thoughts
connected with greed, anger and delusion, then the disciple should, by
means of this object, gain another and wholesome object. Or, he should
reflect on the misery of these thoughts: "Unwholesome, truly, are
these thoughts! Blameable are these thoughts! Of painful result are
these thoughts!" Or, he should pay no attention to these thoughts. Or,
he should consider the compound nature of these thoughts. Or, with
teeth clenched and tongue pressed against the gums, he should, with
his mind, restrain, suppress and root out these thoughts; and in doing
so, these evil and demeritorious thoughts of greed, anger and delusion
will dissolve and disappear; and the mind will inwardly become settled
and calm, composed and concentrated.
This is called the effort to overcome.
What, now, is the effort to Develop? There the disciple incites
his will to arouse meritorious conditions that have not yet arisen;
and he strives, puts forth his energy, strains his mind and struggles.
Thus he develops the "Elements of Enlightenment," bent on
solitude, on detachment, on extinction, and ending in deliverance,
namely: Attentiveness, Investigation of the Law, Energy, Rapture,
Tranquility, Concentration, and Equanimity. This is called the
effort to develop.
What, now, is the effort to Maintain? There, the disciple incites
his will to maintain the meritorious conditions that have already
arisen, and not to let them disappear, but to bring them to growth, to
maturity and to the full perfection of development; and he strives,
puts forth his energy, strains his mind and struggles.
Thus, for example, he keeps firmly in his mind a favorable object of
concentration that has arisen, as the mental image of a skeleton, of a
corpse infested by worms, of a corpse blue-black in color, of a
festering corpse, of a corpse riddled with holes, of a corpse
swollen up.
This is called the effort to maintain.
Truly, the disciple who is possessed of faith and has penetrated the
Teaching of the Master, he is filled with the thought: "May rather
skin, sinews and bones wither away, may the flesh and blood of my body
dry up: I shall not give up my efforts so long as I have not
attained whatever is attainable by manly perseverance, energy and
endeavor!"
This is called right effort.
 The effort of Avoiding, Overcoming,
 Of Developing and Maintaining:
 These four great efforts have been shown
 By him, the scion of the sun.
 And he who firmly clings to them,
 May put an end to all the pain.
==SEVENTH STEP==
===RIGHT ATTENTIVENESS===
WHAT, now, is Right Attentiveness? The only way that leads to the
attainment of purity, to the overcoming of sorrow and lamentation,
to the end of pain and grief, to the entering upon the right path
and the realization of Nirvana, is the "Four Fundamentals of
Attentiveness." And which are these four? In them, the disciple dwells
in contemplation of the Body, in contemplation of Feeling, in
contemplation of the Mind, in contemplation of the Mind-objects,
ardent, clearly conscious and attentive, after putting away worldly
greed and grief.
===CONTEMPLATION OF THE BODY===
But, how does the disciple dwell in contemplation of the body?
There, the disciple retires to the forest, to the foot of a tree, or
to a solitary place, sits himself down, with legs crossed, body erect,
and with attentiveness fixed before him.
With attentive mind he breathes in, with attentive mind he
breathes out. When making a long inhalation, he knows: "I make a
long inhalation"; when making a long exhalation, he knows: "I make a
long exhalation." when making a short inhalation, he knows: "I make
a short inhalation"; when making a short exhalation, he knows: "I make
a short exhalation." "Clearly perceiving the entire [breath]-body, I
will breathe in": thus he trains himself; "clearly perceiving the
entire [breath]-body, I will breathe out": thus he trains himself.
"Calming this bodily function, I will breathe n": thus he trains
himself; "calming this bodily function, I will breathe out": thus he
trains himself.
Thus he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both. He beholds how the
body arises; beholds how it passes away; beholds the arising and
passing away of the body. "A body is there-
 "A body is there, but no living being, no individual, no woman,
 no man, no self, and nothing that belongs to a self; neither a
 person, nor anything belonging to a person"-
this clear consciousness is present in him, because of his knowledge
and mindfulness, and he lives independent, unattached to anything in
the world. Thus does the disciple dwell in contemplation of the body.
And further, whilst going, standing, sitting, or lying down, the
disciple understands the expressions: "I go"; "I stand"; "I sit"; "I
lie down"; he understands any position of the body.
(The disciple understands that it is not a being, a real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: "I go," "I stand," and so forth.)
And further, the disciple is clearly conscious in his going and
coming; clearly conscious in looking forward and backward; clearly
conscious in bending and stretching; clearly conscious in eating,
drinking, chewing, and tasting; clearly conscious in discharging
excrement and urine; clearly conscious in walking, standing,
sitting, falling asleep and awakening; clearly conscious in speaking
and in keeping silent.
"In all the disciple is doing, he is clearly conscious: of his
intention, of his advantage, of his duty, of the reality."
And further, the disciple contemplates this body from the sole of
the foot upward, and from the top of the hair downward, with a skin
stretched over it, and filled with manifold impurities: "This body
consists of hairs, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels,
stomach, and excrement; of bile, phlegm, pus, blood, sweat, lymph,
tears, semen, spittle, nasal mucus, oil of the joints, and urine."
Just as if there were a sack, with openings at both ends, filled
with all kinds of grain-with paddy, beans, sesamum and husked rice-and
a man not blind opened it and examined its contents, thus: "That is
paddy, these are beans, this is sesamum, this is husked rice": just so
does the disciple investigate this body.
And further, the disciple contemplates this body with regard to
the elements: "This body consists of the solid element, the liquid
element, the heating element and the vibrating element." Just as a
skilled butcher or butcher's apprentice, who has slaughtered a cow and
divided it into separate portions, should sit down at the junction
of four highroads: just so does the disciple contemplate this body
with regard to the elements.
And further, just as if the disciple should see a corpse thrown into
the burial-ground, one, two, or three days dead, swollen-up,
blue-black in color, full of corruption he draws the conclusion as
to his own body: "This my body also has this nature, has this destiny,
and cannot escape it." And further, just as if the disciple should see
a corpse thrown into the burial-ground, eaten by crows, hawks or
vultures, by dogs or jackals, or gnawed by all kinds of worms-he draws
the conclusion as to his own body: "This my body also has this nature,
has this destiny, and cannot escape it."
And further, just as if the disciple should see a corpse thrown into
the burial-ground, a framework of bones, flesh hanging from it,
bespattered with blood, held together by the sinews; a framework of
bones, stripped of flesh, bespattered with blood, held together by the
sinews; a framework of bones, without flesh and blood, but still
held together by the sinews; bones, disconnected and scattered in
all directions, here a bone of the hand, there a bone of the foot,
there a shin bone, there a thigh bone, there the pelvis, there the
spine, there the skull-he draws the conclusion as to his own body:
"This my body also has this nature, has this destiny, and cannot
escape it."
And further, just as if the disciple should see bones lying in the
burial ground, bleached and resembling shells; bones heaped
together, after the lapse of years; bones weathered and crumbled to
dust;-he draws the conclusion as to his own body: "This my body also
has this nature, has this destiny, and cannot escape it "
Thus he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both. He beholds how the
body arises; beholds how it passes away; beholds the arising and
passing of the body. "A body is there" this clear consciousness is
present in him, because of his knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the body.
===THE TEN BLESSINGS===
Once the contemplation of the body is practiced, developed, often
repeated, has become one's habit, one's foundation, is firmly
established, strengthened and well perfected, one may expect ten
blessings:
Over Delight and Discontent one has mastery; one does not allow
himself to be overcome by discontent; one subdues it, as soon as it
arises. One conquers Fear and Anxiety; one does not allow himself to
be overcome by fear and anxiety; one subdues them, as soon as they
arise. One endures cold and heat, hunger and thirst, wind and sun,
attacks by gadflies, mosquitoes and reptiles; patiently one endures
wicked and malicious speech, as well as bodily pains, that befall one,
though they be piercing, sharp, bitter, unpleasant, disagreeable and
dangerous to life. The four "Trances," the mind bestowing happiness
even here: these one may enjoy at will, without difficulty, without
effort.
One may enjoy the different "Magical Powers." With the "Heavenly
Ear," the purified, the super-human, one may hear both kinds of
sounds, the heavenly and the earthly, the distant and the near. With
the mind one may obtain "Insight into the Hearts of Other Beings of
other persons. One may obtain "Remembrance of many Previous Births."
With the "Heavenly Eye," the purified, the super-human, one may see
beings vanish and reappear, the base and the noble, the beautiful
and the ugly, the happy and the unfortunate; one may perceive how
beings are reborn according to their deeds.
One may, through the "Cessation of Passions," come to know for
oneself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.
===CONTEMPLATION OF THE FEELINGS===
But how does the disciple dwell in contemplation of the feelings?
In experiencing feelings, the disciple knows: "I have an indifferent
agreeable feeling," or "I have a disagreeable feeling," or "I have
an indifferent feeling," or "I have a worldly agreeable feeling," or
"I have an unworldly agreeable feeling," or "I have a worldly
disagreeable feeling," or "I have an unworldly disagreeable
feeling," or "I have a worldly indifferent feeling," or have an
unworldly indifferent feeling.
Thus he dwells in contemplation of the feelings, either with
regard to his own person, or to other persons, or to both. He
beholds how the feelings arise; beholds how they pass away; beholds
the arising and passing away of the feelings. "Feelings are there":
this clear consciousness is present in him, because of his knowledge
and mindfulness; and he lives independent, unattached to anything in
the world. Thus does the disciple dwell in contemplation of the
feelings.
(The disciple understands that the expression "I feel" has no
validity except as an expression of common speech; he understands
that, in the absolute sense, there are only feelings, and that there
is no Ego, no person, no experience of the feelings.)
===CONTEMPLATION OF THE MIND===
But how does the disciple dwell in contemplation of the mind? The
disciple knows the greedy mind as greedy, and the not greedy mind as
not greedy; knows the angry mind as angry, and the not angry mind as
not angry; knows the deluded mind as deluded, and the undeluded mind
as undeluded. He knows the cramped mind as cramped, and the
scattered mind as scattered; knows the developed mind as developed,
and the undeveloped mind as undeveloped; knows the surpassable mind as
surpassable, and the unsurpassable mind as unsurpassable; knows the
concentrated mind as concentrated, and the unconcentrated mind as
unconcentrated; knows the freed mind as freed, and the unfreed mind as
unfreed.
(
"Mind" is here used as a collective for the moments of
consciousness. Being identical with consciousness, it should not be
translated by "thought." "Thought" and "thinking" correspond rather to
the so-called "verbal operations of the mind"; they are not, like
consciousness, of primary, but of secondary nature, and are entirely
absent in all sensuous consciousness, as well as in the second,
third and fourth Trances. (See eighth step).)
Thus he dwells in contemplation of the mind, either with regard to
his own person, or to other persons, or to both. He beholds how
consciousness arises; beholds how it passes away; beholds the
arising and passing away of consciousness. "Mind is there"; this clear
consciousness is present in him, because of his knowledge and
mindfulness; and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the mind.
===CONTEMPLATION OF PHENOMENA (Mind-objects)===
But how does the disciple dwell in contemplation of the phenomena?
First, the disciple dwells in contemplation of the phenomen, of the
"Five Hindrances."
He knows when there is "Lust" in him: "In me is lust"; knows when
there is "Anger" in him: "In me is anger"; knows when there is "Torpor
and Drowsiness" in him: "In me is torpor and drowsiness"; knows when
there is "Restlessness and Mental Worry" in him: "In me is
restlessness and mental worry"; knows when there are "Doubts" in
him: "In me are doubts." He knows when these hindrances are not in
him: "In me these hindrances are not." He knows how they come to
arise; knows how, once arisen, they are overcome; knows how, once
overcome, they do not rise again in the future.
(For example, Lust arises through unwise thinking on the agreeable
and delightful. it may be suppressed by the following six methods:
fixing the mind upon an idea that arouses disgust; contemplation of
the loathsomeness of the body; controlling one's six senses;
moderation in eating; friendship with wise and good men; right
instruction. Lust is forever extinguished upon entrance into
Anagamiship; Restlessness is extinguished by reaching Arahatship;
Mental Worry, by reaching Sotapanship.)
And further: the disciple dwells in contemplation of the
phenomena, of the five Groups of Existence. He knows what Corporeality
is, how it arises, how it passes away; knows what Feeling is, how it
arises, how it away; knows what Perception is, how it arises, how it
passes away; knows what the Mental Formations are, how they arise, how
they pass away; knows what Consciousness is, how it arises, how it
passes away.
And further: the disciple dwells in contemplation of the phenomena
of the six Subjective-Objective Sense-Bases. He knows eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
touches, mind and mind objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned
fetter does not rise again in future.
And further: the disciple dwells in contemplation of the phenomena
of the seven Elements of Enlightenment. The disciple knows when
there is Attentiveness in him; when there is Investigation of the
Law in him; when there is Energy in him; when there is Enthusiasm in
him; when there is Tranquility in him; when there is Concentration
in him; when there is Equanimity in him. He knows when it is not in
him, knows how it comes to arise, and how it is fully developed.
And further: the disciple dwells in contemplation of the phenomena
of the Four Noble Truths. He knows according to reality, what
Suffering is; knows according to reality, what the Origin of Suffering
is; knows according to reality, what the Extinction of Suffering is;
knows according to reality, what the Path is that leads to the
Extinction of Suffering.
Thus he dwells in contemplation of the phenomena, either with regard
to his own person, or to other persons, or to both. He beholds how the
phenomena arise; beholds how they pass away; beholds the arising and
passing away of the phenomena. "Phenomena are there this consciousness
is present in him because of his knowledge and mindfulness; and he
lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the phenomena.
The only way that leads to the attainment of purity, to the
overcoming of sorrow and lamentation, to the end of pain and grief, to
the entering upon the right path, and the realization of Nirvana, is
these four fundamentals of attentiveness.
===NIRVANA THROUGH WATCHING OVER BREATHING===
"Watching over In-and Out-breathing" practiced and developed, brings
the four Fundamentals of Attentiveness to perfection; the four
fundamentals of attentiveness, practiced and developed bring the seven
Elements of Enlightenment to perfection; the seven elements of
enlightenment, practiced and developed, bring Wisdom and Deliverance
to perfection.
But how does Watching over In-and Out-breathing, practiced and
developed, bring the four Fundamentals of Attentiveness to perfection?
I. Whenever the disciple is conscious in making a long inhalation or
exhalation, or in making a short inhalation or exhalation, or is
training himself to inhale or exhale whilst feeling the whole
[breath]-body, or whilst calming down this bodily function-at such
a time the disciple is dwelling in "contemplation of the body," of
energy, clearly conscious, attentive, after subduing worldly greed and
grief. For, inhalation and exhalation I call one amongst the corporeal
phenomena.
II. Whenever the disciple is training himself to inhale or exhale
whilst feeling rapture, or joy, or the mental functions, or whilst
calming down the mental functions-at such a time he is dwelling in
"contemplation of the feelings," full of energy, clearly conscious,
attentive, after subduing worldly greed and grief. For, the full
awareness of in-and outbreathing I call one amongst the feelings.
III. Whenever the disciple is training himself to inhale or exhale
whilst feeling the mind, or whilst gladdening the mind or whilst
concentrating the mind, or whilst setting the mind free-at such a time
he is dwelling in "contemplation of the mind," full of energy, clearly
conscious, attentive, after subduing worldly greed and grief. For,
without attentiveness and clear consciousness, I say, there is no
Watching over in-and Out-breathing.
IV. Whenever the disciple is training himself to inhale or exhale
whilst contemplating impermanence, or the fading away of passion, or
extinction, or detachment at such a time he is dwelling in
"contemplation of the phenomena," full of energy, clearly conscious,
attentive, after subduing worldly greed and grief.
Watching over In-and Out-breathing, thus practiced and developed,
brings the four Fundamentals of Attentiveness to perfection.
But how do the four Fundamentals of Attentiveness, practiced and
developed, bring the seven Elements of Enlightenment to full
perfection?
Whenever the disciple is dwelling in contemplation of body, feeling,
mind and phenomena, strenuous, clearly conscious, attentive, after
subduing worldly greed and grief-at such a time his attentiveness is
undisturbed; and whenever his attentiveness is present and
undisturbed, at such a time he has gained and is developing the
Element of Enlightenment "Attentiveness"; and thus this element of
enlightenment reaches fullest perfection.
And whenever, whilst dwelling with attentive mind, he wisely
investigates, examines and thinks over the Law-at such a time he has
gained and is developing the Element of Enlightenment "Investigation
of the Law"; and thus this element of enlightenment reaches fullest
perfection.
And whenever, whilst wisely investigating, examining and thinking
over the law, his energy is firm and unshaken-at such a time he has
gained and is developing the Element of Enlightenment "Energy"; and
thus this element of enlightenment reaches fullest perfection.
And whenever in him, whilst firm in energy, arises supersensuous
rapture-at such a time he has gained and is developing the Element
of Enlightenment "Rapture"; and thus this element of enlightenment
reaches fullest perfection.
And whenever, whilst enraptured in mind, his spiritual frame and his
mind become tranquil-at such a time he has gained and is developing
the Element of Enlightenment "Tranquility"; and thus this element of
enlightenment reaches fullest perfection.
And whenever, whilst being tranquilized in his spiritual frame and
happy, his mind becomes concentrated-at such a time he has gained
and is developing the Element of Enlightenment "Concentration; and
thus this element of enlightenment reaches fullest perfection.
And whenever he thoroughly looks with indifference on his mind
thus concentrated-at such a time he has gained and is developing the
Element of Enlightenment "Equanimity."
The four fundamentals of attentiveness, thus practiced and
developed, bring the seven elements of enlightenment to full
perfection.
But how do the seven elements of enlightenment, practiced and
developed, bring Wisdom and Deliverance to full perfection?
There, the disciple is developing the elements of enlightenment:
Attentiveness, Investigation of the Law, Energy, Rapture, Tranquility,
Concentration and Equanimity, bent on detachment, on absence of
desire, on extinction and renunciation.
Thus practiced and developed, do the seven elements of enlightenment
bring wisdom and deliverance to full perfection.
Just as the elephant hunter drives a huge stake into the ground
and chains the wild elephant to it by the neck, in order to drive
out of him his wonted forest ways and wishes, his forest unruliness,
obstinacy and violence, and to accustom him to the environment of
the village, and to teach him such good behavior as is required
amongst men: in like manner also has the noble disciple to fix his
mind firmly to these four fundamentals of attentiveness, so that he
may drive out of himself his wonted worldly ways and wishes, his
wonted worldly unruliness, obstinacy and violence, and win to the
True, and realize Nirvana.
==EIGHTH STEP==
RIGHT CONCENTRATION
WHAT, now, is Right Concentration? Fixing the mind to a single
object ("One-pointedness of mind"): this is concentration.
The four Fundamentals of Attentiveness (seventh step): these are
the objects of concentration.
The four Great Efforts (sixth step): these are the requisites
for concentration.
The practicing, developing and cultivating of these things: this
is the "Development" of concentration.
(Right Concentration has two degrees of development: 1.
"Neighborhood-Concentration," which approaches the first trance,
without however attaining it; 2. "Attainment Concentration," which
is the concentration present in the four trances. The attainment of
the trances, however, is not a requisite for the realization of the
Four Ultramundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such, in
any way possesses the power of conferring entry into the Four
Ultramundane Paths; hence, in them is really no power to free
oneself permanently from evil things. The realization of the Four
Ultramundane Paths is possible only at the moment of insight into
the impermanency, miserable nature, and impersonality of phenomenal
process of existence. This insight is attainable only during
Neighborhood-Concentration, not during Attainment-Concentration.
He who has realized one or other of the Four Ultramundane Paths
without ever having attained the Trances, is called a "Dry-visioned
One," or one whose passions are "dried up by Insight." He, however,
who after cultivating the Trances has reached one of the
Ultramundane Paths, is called "one who has taken tranquility as his
vehicle.")
===THE FOUR TRANCES===
Detached from sensual objects, detached from unwholesome things, the
disciple enters into the first trance, which is accompanied by "Verbal
Though," and "Rumination," is born of "Detachment," and filled with
"Rapture," and "Happiness."
This first trance is free from five things, and five things are
present. When the disciple enters the first trance, there have
vanished [the 5 Hindrances]: Lust, Ill-will, Torpor and Dullness,
Restlessness and Mental Worry, Doubts; and there are present: Verbal
Thought, Rumination, Rapture, Happiness, and Concentration.
And further: after the subsiding of verbal thought and rumination,
and by the gaining of inward tranquility and oneness of mind, he
enters into a state free from verbal thought and rumination, the
second trance, which is born of Concentration, and filled with Rapture
and Happiness.
And further: after the fading away of rapture, he dwells in
equanimity, attentive, clearly conscious; and he experiences in his
person that feeling, of which the Noble Ones say: "Happy lives the man
of equanimity and attentive mind"-thus he enters the third trance.
And further: after the giving up of pleasure and pain, and through
the disappearance of previous joy and grief, he enters into a state
beyond pleasure and pain, into the fourth trance, which is purified by
equanimity and attentiveness.
(The four Trances may be obtained by means of Watching over In-and
Out-breathing, as well as through the fourth sublime meditation, the
"Meditation of Equanimity," and others.
The three other Sublime Meditations of "Loving Kindness,"
"Compassion", and "Sympathetic Joy" may lead to the attainment of
the first three Trances. The "Cemetery Meditations," as well as the
meditation "On Loathsomeness," will produce only the First Trance.
The "Analysis of the Body," and the Contemplation on the Buddha, the
Law, the Holy Brotherhood, Morality, etc., will only produce
Neighborhood-Concentration.)
Develop your concentration: for he who has concentration understands
things according to their reality. And what are these things? The
arising and passing away of corporeality, of feeling, perception,
mental formations and consciousness.
Thus, these five Groups of Existence must be wisely penetrated;
Delusion and Craving must be wisely abandoned; Tranquility and Insight
must be wisely developed.
This is the Middle Path which the Perfect One has discovered,
which makes one both to see and to know, and which leads to peace,
to discernment, to enlightenment, to Nirvana.
And following upon this path, you will put an end to suffering.
==DEVELOPMENT OF THE EIGHTFOLD PATH IN THE DISCIPLE==
===CONFIDENCE AND RIGHT-MINDEDNESS (2nd Step)===
SUPPOSE a householder, or his son, or someone reborn in any
family, hears the law; and after hearing the law he is filled with
confidence in the Perfect One. And filled with this confidence, he
thinks: "Full of hindrances is household life, a refuse heap; but
pilgrim life is like the open air. Not easy is it, when one lives at
home, to fulfill in all points the rules of the holy life. How, if now
I were to cut off hair and beard, put on the yellow robe and go
forth from home to the homeless life?" And in a short time, having
given up his more or less extensive possessions, having forsaken a
smaller or larger circle of relations, he cuts off hair and beard,
puts on the yellow robe, and goes forth from home to the homeless
life.
===MORALITY (3rd, 4th, 5th Step)===
Having thus left the world, he fulfills the rules of the monks. He
avoids the killing of living beings and abstains from it. Without
stick or sword, conscientious, full of sympathy, he is anxious for the
welfare of all living beings.-He avoids stealing, and abstains from
taking what is not given to him. Only what is given to him he takes,
waiting till it is given; and he lives with a heart honest and
pure.-He avoids unchastity, living chaste, resigned, and keeping aloof
from sexual intercourse, the vulgar way.-He avoids lying and
abstains from it. He speaks the truth, is devoted to the truth,
reliable, worthy of confidence, is not a deceiver of men.-He avoids
tale-bearing and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus
he unites those that are divided, and those that are united he
encourages; concord gladdens him, he delights and rejoices in concord,
and it is concord that he spreads by his words.-He avoids harsh
language and abstains from it. He speaks such words as are gentle,
soothing to the ear, loving, going to the heart, courteous and dear,
and agreeable to many.- He avoids vain talk and abstains from it. He
speaks at the right time, in accordance with facts, speaks what is
useful, speaks about the law and the disciple; his speech is like a
treasure, at the right moment accompanied by arguments, moderate,
and full of sense.
He keeps aloof from dance, song, music and the visiting of shows;
rejects flowers, perfumes, ointments, as well as every kind of
adornment and embellishment. High and gorgeous beds he does not use.
Gold and silver he does not accept. Raw corn and meat he does not
accept. Women and girls he does not accept. He owns no male and female
slaves, owns no goats, sheep, fowls, pigs, elephants, cows or
horses, no land and goods. He does not go on errands and do the duties
of a messenger. He keeps aloof from buying and selling things. He
has nothing to do with false measures, metals and weights. He avoids
the crooked ways of bribery, deception and fraud. He keeps aloof
from stabbing, beating, chaining, attacking, plundering and
oppressing.
He contents himself with the robe that protects his body, and with
the alms with which he keeps himself alive. Wherever he goes, he is
provided with these two things; just as a winged bird, in flying,
carries his wings along with him. By fulfilling this noble Domain of
Morality he feels in his heart an irreproachable happiness.
===CONTROL OF THE SENSES (6th Step)===
Now, in perceiving a form with the eye- a sound with the ear- an
odor with the nose- a taste with the tongue- a touch with the body- an
object with his mind, he sticks neither to the whole, nor to its
details. And he tries to ward off that which, by being unguarded in
his senses, might give rise to evil and unwholesome states, to greed
and sorrow; he watches over his senses, keep his senses under control.
By practicing this noble "Control of the Senses" he feels in his heart
an unblemished happiness.
===ATTENTIVENESS AND CLEAR CONSCIOUSNESS (7th Step)===
Clearly conscious is he in his going and coming; clearly conscious
in looking forward and backward; clearly conscious in bending and
stretching his body; clearly conscious in eating, drinking, chewing
and tasting; dearly conscious in discharging excrement and urine;
clearly conscious in walking, standing, sitting, falling asleep and
awakening; clearly conscious in speaking and keeping silent.
Now, being equipped with this lofty Morality, equipped with this
noble Control of the Senses, and filled with this noble "Attentiveness
and Clear Consciousness, he chooses a secluded dwelling in the forest,
at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a
burial ground, on a woody table-land, in the open air, or on a heap of
straw. Having returned from his alms-round, after the meal, he sits
himself down with legs crossed, body erect, with attentiveness fixed
before him.
===ABSENCE OF THE FIVE HINDRANCES===
He has cast away Lust; he dwells with a heart free from lust; from
lust he cleanses his heart.
He has cast away Ill-will; he dwells with a heart free from
ill-will; cherishing love and compassion toward all living beings,
he cleanses his heart from ill-will.
He has cast away Torpor and Dullness; he dwells free from torpor and
dullness; loving the light, with watchful mind, with clear
consciousness, he cleanses his mind from torpor and dullness.
He has cast away Restlessness and Mental Worry; dwelling with mind
undisturbed, with heart full of peace, he cleanses his mind from
restlessness and mental worry.
He has cast away Doubt; dwelling free from doubt, full of confidence
in the good, he cleanses his heart from doubt.
===THE TRANCES (8th Step)===
He has put aside these five Hindrances and come to know the
paralyzing corruptions of the mind. And far from sensual
impressions, far from unwholesome things, he enters into the Four
Trances.
===INSIGHT (1st Step)===
But whatsoever there is of feeling, perception, mental formation, or
consciousness-all these phenomena he regards as "impermanent,"
"subject to pain," as infirm, as an ulcer, a thorn, a misery, a
burden, an enemy, a disturbance, as empty and "void of an Ego"; and
turning away from these things, he directs his mind towards the
abiding, thus: "This, verily, is the Peace, this is the Highest,
namely the end of all formations, the forsaking of every substratum of
rebirth, the fading away of craving; detachment, extinction: Nirvana."
And in this state he reaches the "Cessation of Passions."
===NIRVANA===
And his heart becomes free from sensual passion, free from the
passion for existence, free from the passion of ignorance. "Freed am
I!": this knowledge arises in the liberated one; and he knows:
"Exhausted is rebirth, fulfilled the Holy Life; what was to be done,
has been done; naught remains more for this world to do."
 Forever am I liberated,
 This is the last time that I'm born,
 No new existence waits for me.
This, verily, is the highest, holiest wisdom: to know that all
suffering has passed away.
This, verily, is the highest, holiest peace: appeasement of greed,
hatred and delusion.
===THE SILENT THINKER===
"I am" is a vain thought; "I am not" a vain thought; "I shall be" is
a vain thought; "I shall not be" is a vain thought. Vain thoughts
are a sickness, an ulcer, a thorn. But after overcoming all vain
thoughts, one is called silent thinker." And the thinker, the Silent
One, does no more arise, no more pass away, no more tremble, no more
desire. For there is nothing in him that he should arise again. And as
he arises no more, how should he grow old again? And as he grows no
more old, how should he die again? And as he dies no more, how
should he tremble? And as he trembles no more, how should he have
desire?
===THE TRUE GOAL===
Hence, the purpose of the Holy Life does not consist in acquiring
alms, honor, or fame, nor in gaining morality, concentration, or the
eye of knowledge. That unshakable deliverance of the heart: that,
verily, is the object of the Holy Life, that is its essence, that is
its goal.
And those, who formerly, in the past, were Holy and Enlightened
Ones, those Blessed Ones also have pointed out to their disciples this
self-same goal, as has been pointed out by me to my disciples. And
those, who afterwards, in the future, will be Holy and Enlightened
Ones, those Blessed Ones also will point out to their disciples this
self-same goal, as has been pointed out by me to my disciples.
However, Disciples, it may be that (after my passing away) you
might think: "Gone is the doctrine of our Master. We have no Master
more." But you should not think; for the Law and the Discipline, which
I have taught you, Will, after my death, be your master.
 The Law be your light,
 The Law be your refuge!
 Do not look for any other refuge!
Disciples, the doctrines, which I advised you to penetrate, you
should well preserve, well guard, so that this Holy Life may take
its course and continue for ages, for the weal and welfare of the
many, as a consolation to the world, for the happiness, weal and
welfare of heavenly beings and men.
THE END
Category:Buddhism
Category:Buddhist texts
Category:The Eightfold Path
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