clf - buddha the word

7/27/2019 CLF - Buddha the Word

1/27

Directly below is another free E-book from the

Conscious Living Foundation.

For hundreds of E-books, Videos, udios and !ictures

that

su""ort your desire for "ersonal and s"iritual growth and ins"iration

- all at no charge, visit our website at#

$$$.ConsciousLivingFoundation.%rg

BUDDHA, THE WORD

Edited by Nyanatiloka

THE FOUR NOBLE TRUTHS

THUS has it been said by the Buddha, the Enlightened One: It is through not understanding, notrealizing four things, that I, Disciples, as ell as you, had to ander so long through this round ofrebirths! "nd hat are these four things# They are the $oble Truth of Suffering, the $oble Truth othe Origin of Suffering, the $oble Truth of the E%tinction of Suffering, the $oble Truth of the &aththat leads to the E%tinction of Suffering! "s long as the absolutely true 'noledge and insight as

regards these (our $oble Truths as not )uite clear in *e, so long as I not sure, hether I hadon that supre*e Enlighten*ent hich is unsurpassed in all the orld ith its hea+enly beings,e+il spirits and gods, a*ongst all the hosts of ascetics and priests, hea+enly beings and *en! Butas soon as the absolutely true 'noledge and insight as regards these (our $oble Truths hadbeco*e perfectly clear in *e, there arose in *e the assurance that I had on that supre*eEnlighten*ent unsurpassed! "nd I disco+ered that profound truth, so difficult to percei+e, difficultto understand, tran)uilizing and subli*e, hich is not to be gained by *ere reasoning, and is+isible only to the ise! The orld, hoe+er, is gi+en to pleasure, delighted ith pleasure,enchanted ith pleasure! erily, such beings ill hardly understand the la of conditionality, theDependent Origination of e+ery thing- inco*prehensible to the* ill also be the end of allfor*ations, the forsa'ing of e+ery substratu* of rebirth, the fading aay of cra+ing- detach*ent,
http://www.consciouslivingfoundation.org/http://www.consciouslivingfoundation.org/


2/27

e%tinction, $ir+ana! .et there are beings hose eyes are only a little co+ered ith dust: they illunderstand the truth!

FIRST TRUTH THE NOBLE TRUTH OF SUFFERING

/H"T, no, is the $oble Truth of Suffering# Birth is suffering- Decay is suffering- Death issuffering- Sorro, 0a*entation, &ain, 1rief, and Despair, are suffering- not to get hat one

desires, is suffering- in short: the (i+e 1roups of E%istence are suffering! /hat, no, is Birth# Thebirth of beings belonging to this or that order of beings, their being born, their conception andspringing into e%istence, the *anifestation of the groups of e%istence, the arising of sense acti+itythis is called Birth! "nd hat is Decay# The decay of beings belonging to this or that order ofbeings- their getting aged, frail, grey, and rin'led- the failing of their +ital force, the earing outof the senses2 this is called Decay! "nd hat is Death# The parting and +anishing of beings out ofthis or that order of beings, their destruction, disappearance, death, the co*pletion of their life2period, dissolution of the groups of e%istence, the discarding of the body2 this is called Death!

"nd hat is Sorro# The sorro arising through this or that loss or *isfortune hich oneencounters, the orrying oneself, the state of being alar*ed, inard sorro, inard oe2 this is

called Sorro! "nd hat is 0a*entation# /hatsoe+er, through this or that loss or *isfortune hicbefalls one, is ail and la*ent, ailing and la*enting, the state of oe and la*entation2 this iscalled 0a*entation! "nd hat is &ain# The bodily pain and unpleasantness, the painful andunpleasant feeling produced by bodily contact2 this is called &ain! "nd hat is 1rief# The *entalpain and unpleasantness, the painful and unpleasant feeling produced by *ental contact2 this iscalled 1rief! "nd hat is Despair# Distress and despair arising through this or that loss or*isfortune hich one encounters, distressfulness, and desperation2 this is called Despair! "ndhat is the 3suffering of not getting hat one desires#3 To beings sub4ect to birth there co*es thedesire: 3O that e ere not sub4ect to birth5 O that no ne birth as before us53 Sub4ect to decaydisease, death, sorro, la*entation, pain, grief, and despair, the desire co*es to the*: 3O that

e ere not sub4ect to these things5 O that these things ere not before us53 But this cannot begot by *ere desiring- and not to get hat one desires, is suffering!

THE FIVE GROUPS OF EISTEN!E

"nd hat, in brief, are the (i+e 1roups of E%istence#

They are 6orporeality, (eeling, &erception,

7*ental8 (or*ations, and 6onsciousness! "ny corporeal pheno*enon, hether one9s on ore%ternal, gross or subtle, lofty or lo, far or near, belongs to the 1roup of 6orporeality- any feelinbelongs to the 1roup of (eeling- any perception belongs to the 1roup of &erception- any *entalfor*ation belongs to the 1roup of (or*ations- all consciousness belongs to the 1roup of

6onsciousness!

7Our so2called indi+idual e%istence is in reality nothing but a *ere process of these 3bodily and*ental3 pheno*ena, hich since i**e*orial ti*es as going on before one9s apparent birth, andhich also after death ill continue for i**e*orial periods of ti*e! In the folloing, e shall seethat these fi+e 1roups, or handhas2 either ta'en separately, or co*bined2 in no ay constituteany real 3Ego2entity,3 and that no Ego2entity e%ists apart fro* the*, and hence that the belief inan Ego2entity is *erely an illusion! ;ust as that hich e designate by the na*e of 3chariot,3 hasno e%istence apart fro* a%le, heels, shaft, and so forth: or as the ord 3house3 is *erely acon+enient designation for +arious *aterials put together after a certain fashion so as to enclose aportion of space, and there is no separate house2entity in e%istence:2 in e%actly the sa*e ay, tha


3/27

hich e call a 3being,3 or an 3indi+idual,3 or a 3person,3 or by the na*e 3I,3 is nothing but achanging co*bination of physical and psychical pheno*ena, and has no real e%istence in itself!8

THE "!ORPOREALIT# GROUP" OF FOUR ELE$ENTS

/hat, no, is the 1roup of 6orporeality# It is the four pri*ary ele*ents, and 6orporeality deri+edfro* the*! "nd hat are the four pri*ary ele*ents# They are the Solid Ele*ent, the (luid

Ele*ent, the Heating Ele*ent, the ibrating Ele*ent!

7The four ele*ents, or2 to spea' *ore correctly2 the four ele*entary )ualities of *atter, *ay berendered in English as: Inertia, 6ohesion,


4/27

the circu*scribed space that co*es to be by *eans of bones and sines, flesh and s'in!

DEPENDENT ORIGINATION OF !ONS!IOUSNESS

$o, though one9s eye be intact, yet if the e%ternal for*s do not fall ithin the field of +ision, andno corresponding con4unction ta'es place, in that case there occurs no for*ation of thecorresponding aspect of consciousness! Or, though one9s eye be intact, and the e%ternal for*s fal

ithin the field of +ision, yet if no corresponding con4unction ta'es place, in that case also thereoccurs no for*ation of the corresponding aspect of consciousness! If, hoe+er, one9s eye is intactand the e%ternal for*s fall ithin the field of +ision, and the corresponding con4unction ta'esplace, in that case there arises the corresponding aspect of consciousness! Hence, I say: thearising of consciousness is dependent upon conditions- and ithout these conditions, noconsciousness arises! "nd upon hatsoe+er conditions the arising of consciousness is dependent,after these it is called! 6onsciousness hose arising depends on the eye and for*s, is called 3eye2consciousness!3 6onsciousness hose arising depends on the ear and sound, is called 3ear2consciousness!3 6onsciousness hose arising depends on the olfactory organ and odors, is called3nose2consciousness!3 6onsciousness hose arising depends on the tongue and taste, is called3tongue2consciousness!3 6onsciousness hose arising depends on the body and bodily contacts, i

called 3body2consciousness!3 6onsciousness hose arising depends on the *ind and ideas, iscalled 3*ind2consciousness!3 /hatsoe+er there is of 3corporeality3 in the consciousness thusarisen, that belongs to the 1roup of 6orporeality! /hatsoe+er there is of 3feeling32 bodily ease,pain, 4oy, sadness, or indifferent feeling2 belongs to the 1roup of (eeling! /hatsoe+er there is of3perception32 +isual ob4ects, sounds, odors, tastes, bodily i*pressions, or *ind2ob4ects2 belongs tothe 1roup of &erception! /hatsoe+er there are of *ental 3for*ations32 i*pression, +olition, etc!2belong to the 1roup of *ental (or*ations! /hatsoe+er there is of 3consciousness3 therein,belongs to the 1roup of 6onsciousness! "nd it is i*possible that any one can e%plain the passingout of one e%istence, and the entering into a ne e%istence, or the groth, increase, andde+elop*ent of consciousness, independent of corporeality, feeling, perception, and *ental

for*ations!

THE THREE !HARA!TERISTI!S OF EISTEN!E

"ll for*ations are 3transient3- all for*ations are 3sub4ect to suffering3- all things are 3ithout anEgo2entity!3 6orporeality is transient, feeling is transient, perception is transient, *ental for*ationare transient, consciousness is transient! "nd that hich is transient, is sub4ect to suffering- and othat hich is transient, and sub4ect to suffering and change, one cannot rightly say: 3This belongsto *e- this a* I- this is *y Ego!3 Therefore, hate+er there be of corporeality, of feeling,perception, *ental for*ations, or consciousness, hether one9s on or e%ternal, hether gross o

subtle, lofty or lo, far or near, one should understand, according to reality, and true isdo*:3This does not belong to *e- this a* I not- this is not *y Ego!3 Suppose, a *an ho is not blind,ere to behold the *any bubbles on the 1anges as they are dri+ing along- and he should atchthe*, and carefully e%a*ine the*! "fter carefully e%a*ining the*, they ill appear to hi* e*ptyunreal, and unsubstantial! In e%actly the sa*e ay, does the *on' behold all the corporealpheno*ena, feelings, perceptions, *ental for*ations, and states of consciousness2 hether theybe of the past, or the present, or the future, far, or near! "nd he atches the*, and e%a*inesthe* carefully- and, after carefully e%a*ining the*, they appear to hi* e*pty, +oid, and ithoutan Ego /hoso delights in corporeality, or feeling, or perception, or *ental for*ations, orconsciousness, he delights in suffering- and hoso delights in suffering, ill not be freed fro*suffering! Thus I say


5/27

Ho can you find delight and *irth, /here there is burning ithout end# In deepest dar'ness youare rapped5 /hy do you not see' for the light#

0oo' at this puppet here, ell rigged, " heap of *any sores, piled up, Diseased, and full ofgreediness, Unstable, and i*per*anent5

De+oured by old age is this fra*e, " prey of sic'ness, ea' and frail- To pieces brea's this putridbody, "ll life *ust truly end in death!

THE THREE WARNINGS

Did you ne+er see in the orld a *an, or a o*an, eighty, ninety, or a hundred years old, frail,croo'ed as a gable roof, bent don, resting on crutches, ith tottering steps, infir*, youth longsince fled, ith bro'en teeth, grey and scanty hair, or bald2headed, rin'led, ith blotched li*bs#

"nd did the thought ne+er co*e to you that also you are sub4ect to decay, that also you cannotescape it# Did you ne+er see in the orld a *an, or a o*an, ho being sic', afflicted, andgrie+ously ill, and alloing in his on filth, as lifted up by so*e people, and put to bed byothers# "nd did the thought ne+er co*e to you that also you are sub4ect to disease, that also you

cannot escape it# Did you ne+er see in the orld the corpse of a *an, or a o*an, one, or to, othree days after death, sollen up, blue2blac' in color, and full of corruption# "nd did the thoughtne+er co*e to you that also you are sub4ect to death, that also you cannot escape it#

SA$SARA, THE WHEEL OF EISTEN!E

Inconcei+able is the beginning of this Sa*sara- not to be disco+ered is any first beginning ofbeings, ho, obstructed by ignorance, and ensnared by cra+ing, are hurrying and hasteningthrough this round of rebirths!

7Sa*sara2 the /heel of E%istence, lit!, the 3&erpetual /andering32 is the na*e by hich isdesignated the sea of life e+er restlessly hea+ing up and don, the sy*bol of this continuousprocess of e+er again and again being born, groing old, suffering, and dying! Core precisely putSa*sara is the unbro'en chain of the fi+efold handha2co*binations, hich, constantly changingfro* *o*ent to *o*ent, follo continuously one upon the other through inconcei+able periods oti*e! Of this Sa*sara, a single lifeti*e constitutes only a +anishingly tiny fraction- hence, to beable to co*prehend the first noble truth, one *ust let one9s gaze rest upon the Sa*sara, upon thfrightful chain of rebirths, and not *erely upon one single lifeti*e, hich, of course, *ay beso*eti*es not +ery painful!8

/hich do you thin' is the *ore: the flood of tears, hich eeping and ailing you ha+e shed upothis long ay2 hurrying and hastening through this round of rebirths, united ith the undesired,separated fro* the desired2 this, or the aters of the four oceans# 0ong ti*e ha+e you sufferedthe death of father and *other, of sons, daughters, brothers, and sisters! "nd hilst you erethus suffering, you ha+e, +erily, shed *ore tears upon this long ay than there is ater in the fouoceans! /hich do you thin' is the *ore: the strea*s of blood that, through your being beheaded,ha+e floed upon this long ay, or the aters in the four oceans# 0ong ti*e ha+e you beencaught as dacoits, or highay*en, or adulterers- and, through your being beheaded, +erily, *oreblood has floed upon this long ay than there is ater in the four oceans! But ho is thispossible# Inconcei+able is the beginning of this Sa*sara- not to be disco+ered is any firstbeginning of beings, ho, obstructed by ignorance, and ensnared by cra+ing, are hurrying and


6/27

hastening through this round of rebirths! "nd thus ha+e you long ti*e undergone suffering,undergone tor*ent, undergone *isfortune, and filled the gra+eyards full- +erily, long enough to bdissatisfied ith all the for*s of e%istence, long enough to turn aay, and free yoursel+es fro*the* all!

SE!OND TRUTH THE NOBLE TRUTH OF THE ORIGIN OF SUFFERING

/H"T, no, is the $oble Truth of the Origin of Suffering# It is that cra+ing hich gi+es rise tofresh rebirth, and, bound up ith pleasure and lust, no here, no there, finds e+er fresh delight

7In the absolute sense, it is no real being, no self2deter*ined, unchangeable, Ego2entity that isreborn! Coreo+er, there is nothing that re*ains the sa*e e+en for to consecuti+e *o*ents- forthe (i+e handhas, or 1roups of E%istence, are in a state of perpetual change, of continualdissolution and reneal! They die e+ery *o*ent, and e+ery *o*ent ne ones are born! Hence itfollos that there is no such thing as a real e%istence, or 3being3 =0atin esse>, but only as it erean endless process, a continuous change, a 3beco*ing,3 consisting in a 3producing,3 and in a3being produced3- in a 3process of action,3 and in a 3process of reaction,3 or 3rebirth!3 This procesof perpetual 3producing3 and 3being produced3 *ay best be co*pared ith an ocean a+e! In the

case of a a+e, there is not the slightest )uantity of ater tra+eling o+er the surface of the sea!But the a+e structure, that hastens o+er the surface of the ater, creating the appearance of onand the sa*e *ass of ater, is, in reality, nothing but the continuous rising and falling ofcontinuous, but )uite different, *asses of ater, produced by the trans*ission of force generatedby the ind! E+en so, the Buddha did not teach that Ego2entities hasten through the ocean ofrebirth, but *erely life2a+es, hich, according to their nature and acti+ities =good, or e+il>,*anifest the*sel+es here as *en, there as ani*als, and elsehere as in+isible beings!8

THE THREEFOLD !RAVING

There is the 3Sensual 6ra+ing,3 the 36ra+ing for Eternal E%istence,3 the 36ra+ing for Self2"nnihilation!3

7The 36ra+ing for Eternal E%istence,3 according to the isuddhi2Cagga, is inti*ately connected itthe so2called 3Eternity2Belief,3 i!e!, the belief in an absolute, eternal, Ego2entity persistingindependently of our body! The 6ra+ing for Self2"nnihilation is the outco*e of the so2called3"nnihilation2Belief,3 the delusi+e *aterialistic notion of an Ego hich is annihilated at death, andhich does not stand in any causal relation ith the ti*e before birth or after death!8

But, here does this cra+ing arise and ta'e root# /here+er in the orld there are delightful and

pleasurable things, there this cra+ing arises and ta'es root! Eye, ear, nose, tongue, body, and*ind, are delightful and pleasurable: there this cra+ing arises and ta'es root! isual ob4ects,sounds, s*ells, tastes, bodily i*pressions, and *ind2ob4ects, are delightful and pleasurable: therethis cra+ing arises and ta'es root! 6onsciousness, sense i*pression, feeling born of sensei*pression, perception, ill, cra+ing, thin'ing, and reflecting, are delightful and pleasurable: therethis cra+ing arises and ta'es root! If, na*ely, hen percei+ing a +isual ob4ect, a sound, odor,taste, bodily i*pression, or a *ind ob4ect, the ob4ect is pleasant, one is attracted- and ifunpleasant, one is repelled! Thus, hate+er 'ind of 3(eeling3 one e%periences,2 pleasant,unpleasant, or indifferent2 one appro+es of, and cherishes the feeling, and clings to it- and hiledoing so, lust springs up- but lust for feelings, *eans 6linging- and on 6linging, depends the3&rocess of Beco*ing3- on the &rocess of Beco*ing =ar*a2process>, depends =future> 3Birth3-


7/27

and dependent on Birth, are Decay and Death, Sorro, 0a*entation, &ain, 1rief, and Despair!Thus arises this hole *ass of suffering! This is called the $oble Truth of the Origin of Suffering!

HEAPING UP OF PRESENT SUFFERING

erily, due to sensuous cra+ing, conditioned through sensuous cra+ing, i*pelled by sensuouscra+ing, entirely *o+ed by sensuous cra+ing, 'ings fight ith 'ings, princes ith princes, priests

ith priests, citizens ith citizens- the *other )uarrels ith the son, the son ith the *other, thefather ith the son, the son ith the father- brother )uarrels ith brother, brother ith sister,sister ith brother, friend ith friend! Thus, gi+en to dissension, )uarreling and fighting, they fallupon one another ith fists, stic's, or eapons! "nd thereby they suffer death or deadly pain! "nfurther, due to sensuous cra+ing, conditioned through sensuous cra+ing, i*pelled by sensuouscra+ing, entirely *o+ed by sensuous cra+ing, people brea' into houses, rob, plunder, pillage holhouses, co**it highay robbery, seduce the i+es of others! Then, the rulers ha+e such peoplecaught, and inflict on the* +arious for*s of punish*ent! "nd thereby they incur death or deadlypain! $o, this is the *isery of sensuous cra+ing, the heaping up of suffering in this present life,due to sensuous cra+ing, conditioned through sensuous cra+ing, caused by sensuous cra+ing,entirely dependent on sensuous cra+ing!

HEAPING UP OF FUTURE SUFFERING

"nd further, people ta'e the e+il ay in deeds, the e+il ay in ords, the e+il ay in thoughts- anby ta'ing the e+il ay in deeds, ords, and thoughts, at the dissolution of the body, after death,they fall into a donard state of e%istence, a state of suffering, into perdition, and the abyss ofhell! But, this is the *isery of sensuous cra+ing, the heaping up of suffering in the future life, dueto sensuous cra+ing, conditioned through sensuous cra+ing, caused by sensuous cra+ing, entirelydependent on sensuous cra+ing!

$ot in the air, nor ocean2*idst, $or hidden in the *ountain clefts, $ohere is found a place onearth, /here *an is freed fro* e+il deeds!

INHERITAN!E OF DEEDS %&AR$A'

(or, oners of their deeds ='ar*a> are the beings, heirs of their deeds- their deeds are the o*bfro* hich they sprang- ith their deeds they are bound up- their deeds are their refuge!/hate+er deeds they do2 good or e+il2 of such they ill be the heirs! "nd here+er the beingsspring into e%istence, there their deeds ill ripen- and here+er their deeds ripen, there they ill

earn the fruits of those deeds, be it in this life, or be it in the ne%t life, or be it in any other futurelife! There ill co*e a ti*e, hen the *ighty ocean ill dry up, +anish, and be no *ore! There co*e a ti*e, hen the *ighty earth ill be de+oured by fire, perish, and be no *ore! But, yetthere ill be no end to the suffering of beings, ho, obstructed by ignorance, and ensnared bycra+ing, are hurrying and hastening through this round of rebirths!

THIRD TRUTH THE NOBLE TRUTH OF THE ETIN!TION OF SUFFERING

/H"T, no, is the $oble Truth of the E%tinction of Suffering# It is the co*plete fading aay ande%tinction of this cra+ing, its forsa'ing and gi+ing up, the liberation and detach*ent fro* it! But


8/27

here *ay this cra+ing +anish, here *ay it be e%tinguished# /here+er in the orld there aredelightful and pleasurable things, there this cra+ing *ay +anish, there it *ay be e%tinguished! Be in the past, present, or future, hosoe+er of the *on's or priests regards the delightful andpleasurable things in the orld as 3i*per*anent,3 3*iserable,3 and 3ithout an Ego,3 as a diseaseand cancer- it is he ho o+erco*es the cra+ing! "nd released fro* Sensual 6ra+ing, released fro*the 6ra+ing for E%istence, he does not return, does not enter again into e%istence!

DEPENDENT ETIN!TION OF ALL PHENO$ENA

(or, through the total fading aay and e%tinction of 6ra+ing, 6linging is e%tinguished- through thee%tinction of clinging, the &rocess of Beco*ing is e%tinguished- through the e%tinction of the='ar*ic> process of beco*ing, , *ay be

considered under to aspects: ?! 3E%tinction of I*purities,3 reached at the attain*ent of"rahatship, or Holiness, hich ta'es place during the life2ti*e! @! 3E%tinction of the (i+e2handhaprocess,3 hich ta'es place at the death of the "rahat!8

NIRVANA

This, truly, is the &eace, this is the Highest, na*ely the end of all for*ations, the forsa'ing ofe+ery substratu* of rebirth, the fading aay of cra+ing: detach*ent, e%tinction2 $ir+ana!Enraptured ith lust, enraged ith anger, blinded by delusion, o+erhel*ed, ith *ind ensnared*an ai*s at his on ruin, at others9 ruin, at the ruin of both parties, and he e%periences *ental

pain and grief! But, if lust, anger, and delusion are gi+en up, *an ai*s neither at his on ruin, noat others9 ruin, nor at the ruin of both parties, and he e%periences no *ental pain and grief! Thusis $ir+ana i**ediate, +isible in this life, in+iting, attracti+e, and co*prehensible to the ise! Thee%tinction of greed, the e%tinction of anger, the e%tinction of delusion: this, indeed, is called$ir+ana!

THE ARAHAT, OR HOL# ONE

"nd for a disciple thus freed, in hose heart dells peace, there is nothing to be added to hathas been done, and naught *ore re*ains for hi* to do! ;ust as a roc' of one solid *ass re*ains


9/27

unsha'en by the ind, e+en so, neither for*s, nor sounds, nor odors, nor tastes, nor contacts ofany 'ind, neither the desired, nor the undesired, can cause such an one to a+er! Steadfast is his*ind, gained is deli+erance! "nd he ho has considered all the contrasts on this earth, and is no*ore disturbed by anything hate+er in the orld, the &eaceful One, freed fro* rage, fro*sorro, and fro* longing, he has passed beyond birth and decay!

THE I$$UTABLE

There is a real*, here there is neither the solid, nor the fluid, neither heat, nor *otion, neitherthis orld, nor any other orld, neither sun, nor *oon! This I call neither arising, nor passingaay, neither standing still nor being born, nor dying! There is neither foothold, nor de+elop*ent,nor any basis! This is the end of suffering! There is an Unborn, Unoriginated, Uncreated,Unfor*ed! If there ere not this Unborn, this Unoriginated, this Uncreated, this Unfor*ed, escapefro* the orld of the born, the originated, the created, the for*ed, ould not be possible! Butsince there is an Unborn, Unoriginated, Uncreated, Unfor*ed, therefore is escape possible fro*the orld of the born, the originated, the created, the for*ed!

FOURTH TRUTH THE NOBLE TRUTH OF THE PATH THAT LEADS TO THE ETIN!TION OFSUFFERING

THE TWO ETRE$ES AND THE $IDDLE PATH

TO 1IE oneself up to indulgence in sensual pleasure, the base, co**on, +ulgar, unholy,unprofitable- and also to gi+e oneself up to self2*ortification, the painful, unholy, unprofitable:both these to e%tre*es the &erfect One has a+oided, and found out the Ciddle &ath, hich*a'es one both to see and to 'no, hich leads to peace, to discern*ent, to enlighten*ent, to$ir+ana!

THE EIGHTFOLD PATH

It is the $oble Eightfold &ath, the ay that leads to the e%tinction of suffering, na*ely: ?!


10/27

THE EIGHTFOLD PATH

FIRST STEP RIGHT UNDERSTANDING

/H"T, no, is is a root ofholeso*e 'ar*a- absence of delusion =isdo*> is a root of holeso*e 'ar*a! Or, hen oneunderstands that corporeality, feeling, perception, *ental for*ation, and consciousness, aretransient 7sub4ect to suffering, and ithout an Ego8, also in that case one possesses


11/27

or finite, or infinite2 certainly, there is birth, there is decay, there is death, sorro, la*entation,pain, grief, and despair, the e%tinction of hich, attainable e+en in this present life, I *a'e 'nonunto you! There is, for instance, an unlearned orldling, +oid of regard for holy *en, ignorant ofthe teaching of holy *en, untrained in the noble doctrine! "nd his heart is possessed ando+erco*e by Self2Illusion, by S'epticis*, by attach*ent to *ere


12/27

7There are ten 3(etters3 by hich beings are bound to the heel of e%istence! They are: Self2Illusion, S'epticis*, "ttach*ent to *ere are no *ere ords- that there are *on's and priests ho are spotless and perfect, hocan e%plain this life and the ne%t life, hich they the*sel+es ha+e understood: this is called the3Cundane


13/27

7The ord san'hara =for*ations> co*prises all things hich ha+e a beginning and an end, the socalled created, or 3for*ed3 things, i!e!, all possible physical and *ental constituents of e%istence!8

" corporeal pheno*enon, a feeling, a perception, a *ental for*ation, a consciousness, that isper*anent and persistent, eternal and not sub4ect to change: such a thing the ise *en in thisorld do not recognize- and I also say, there is no such thing! "nd it is i*possible that a beingpossessed of


14/27

curds butter, fro* butter ghee, fro* ghee the scu* of ghee- and hen it is *il', it is not countedas curds, or butter, or ghee, or scu* of ghee, but only as *il'- and hen it is curds, it is onlycounted as curds2 4ust so as *y past e%istence at that ti*e real, but unreal the future andpresent e%istence- and *y future e%istence ill be at one ti*e real, but unreal the past andpresent e%istence- and *y present e%istence is no real, but unreal the past and future e%istence

"ll these are *erely popular designations and e%pressions, *ere con+entional ter*s of spea'ing,*ere popular notions! The &erfect One, indeed, *a'es use of these, ithout, hoe+er, clinging tothe*! Thus, he ho does not understand corporeality, feeling, perception, *ental for*ations and

consciousness according to reality 7i!e!, as +oid of a personality, or Ego8, and not their arising, thee%tinction, and the ay to their e%tinction, he is liable to belie+e, either that the &erfect Onecontinues after death, or that he does not continue after death, and so forth! erily, if one holdsthe +ie that the +ital principle 7Ego8 is identical ith this body, in that case a holy life is notpossible- or, if one holds the +ie that the +ital principle is so*ething )uite different fro* thebody, in that case also a holy life is not possible! Both these to E%tre*es the &erfect One hasa+oided, and shon the Ciddle Doctrine, saying:

DEPENDENT ORIGINATION

On Delusion depend the ar*a2(or*ations!2 On the 'ar*a2for*ations depends 6onsciousness7starting ith rebirth2consciousness in the o*b of the *other8!2 On consciousness depends theCental and &hysical E%istence!2 On the *ental and physical e%istence depend the Si% Sense2Organs!2 On the si% sense2organs depends the Sensory I*pression!2 On the sensory i*pressiondepends (eeling!2 On feeling depends 6ra+ing!2 On cra+ing depends 6linging! On clinging dependsthe &rocess of Beco*ing!2 On the process of beco*ing 7here: 'ar*a2process8 depends


15/27

delusion, hich ha+e not sprung fro* the*, hich ha+e not their source and origin there2 suchactions are, through the absence of greed, anger and delusion, abandoned, rooted out, li'e apal*2tree torn out of the soil, destroyed, and not liable to spring up again! In this respect one *arightly say of *e: that I teach annihilation, that I propound *y doctrine for the purpose ofannihilation, and that I herein train *y disciples- for, certainly, I do teach annihilation2 theannihilation, na*ely, of greed, anger and delusion, as ell as of the *anifold e+il andunholeso*e things!

73Dependent Origination3 is the teaching of the strict confor*ity to la of e+erything that happenhether in the real* of the physical, or the psychical! It shos ho the totality of pheno*ena,physical and *ental, the entire pheno*enal orld that depends holly upon the si% senses,together ith all its suffering2 and this is the +ital point of the teaching2 is not the *ere play ofblind chance, but has an e%istence that is dependent upon conditions- and that, precisely ith there*o+al of these conditions, those things that ha+e arisen in dependence upon the*2 thus also alsuffering2 *ust perforce disappear and cease to be!8

SE!OND STEP RIGHT $INDEDNESS

/H"T, no, is


16/27

going to the heart, courteous and dear, and agreeable to *any!

7In Ca44hi*a2$i'aya, $o! @?, the Buddha says: 3E+en, O *on's, should robbers and *urdererssa through your li*bs and 4oints, hoso ga+e ay to anger thereat, ould not be folloing *yad+ice! (or thus ought you to train yoursel+es: 39Undisturbed shall our *ind re*ain, no e+il ordsshall escape our lips- friendly and full of sy*pathy shall e re*ain, ith heart full of lo+e, and frefro* any hidden *alice- and that person shall e penetrate ith lo+ing thoughts, ide, deep,boundless, freed fro* anger and hatred!938

He a+oids +ain tal', and abstains fro* it! He spea's at the right ti*e, in accordance ith facts,spea's hat is useful, spea's about the la and the discipline- his speech is li'e a treasure, at theright *o*ent acco*panied by argu*ents, *oderate and full of sense! This is called right speech!$o, right speech, let *e tell you, is of to 'inds: ?! "bstaining fro* lying, fro* tale2bearing,fro* harsh language, and fro* +ain tal'- this is called the 3Cundane


17/27

FIFTH STEP RIGHT LIVING

/H"T, no, is


18/27

solitude, on detach*ent, on e%tinction, and ending in deli+erance, na*ely: "ttenti+eness,In+estigation of the 0a, Energy,


19/27

7The disciple understands that it is not a being, a real Ego, that goes, stands, etc!, but that it is bya *ere figure of speech that one says: 3I go,3 3I stand,3 and so forth!8

"nd further, the disciple is clearly conscious in his going and co*ing- clearly conscious in loo'ingforard and bac'ard- clearly conscious in bending and stretching- clearly conscious in eating,drin'ing, cheing, and tasting- clearly conscious in discharging e%cre*ent and urine- clearlyconscious in al'ing, standing, sitting, falling asleep and aa'ening- clearly conscious in spea'ingand in 'eeping silent!

3In all the disciple is doing, he is clearly conscious: of his intention, of his ad+antage, of his duty,of the reality!3

"nd further, the disciple conte*plates this body fro* the sole of the foot upard, and fro* thetop of the hair donard, ith a s'in stretched o+er it, and filled ith *anifold i*purities: 3Thisbody consists of hairs, nails, teeth, s'in, flesh, sines, bones, *arro, 'idneys, heart, li+er,diaphrag*, spleen, lungs, intestines, boels, sto*ach, and e%cre*ent- of bile, phleg*, pus, bloodseat, ly*ph, tears, se*en, spittle, nasal *ucus, oil of the 4oints, and urine!3 ;ust as if there era sac', ith openings at both ends, filled ith all 'inds of grain2 ith paddy, beans, sesa*u* andhus'ed rice2 and a *an not blind opened it and e%a*ined its contents, thus: 3That is paddy, theseare beans, this is sesa*u*, this is hus'ed rice3: 4ust so does the disciple in+estigate this body! "nfurther, the disciple conte*plates this body ith regard to the ele*ents: 3This body consists of thsolid ele*ent, the li)uid ele*ent, the heating ele*ent and the +ibrating ele*ent!3 ;ust as a s'illedbutcher or butcher9s apprentice, ho has slaughtered a co and di+ided it into separate portions,should sit don at the 4unction of four highroads: 4ust so does the disciple conte*plate this bodyith regard to the ele*ents! "nd further, 4ust as if the disciple should see a corpse thron into thburial2ground, one, to, or three days dead, sollen2up, blue2blac' in color, full of corruption2 hedras the conclusion as to his on body: 3This *y body also has this nature, has this destiny, ancannot escape it!3 "nd further, 4ust as if the disciple should see a corpse thron into the burial2ground, eaten by cros, ha's or +ultures, by dogs or 4ac'als, or gnaed by all 'inds of or*s2

he dras the conclusion as to his on body: 3This *y body also has this nature, has this destiny,and cannot escape it!3 "nd further, 4ust as if the disciple should see a corpse thron into theburial2ground, a fra*eor' of bones, flesh hanging fro* it, bespattered ith blood, held togetherby the sines- a fra*eor' of bones, stripped of flesh, bespattered ith blood, held together bythe sines- a fra*eor' of bones, ithout flesh and blood, but still held together by the sines-bones, disconnected and scattered in all directions, here a bone of the hand, there a bone of thefoot, there a shin bone, there a thigh bone, there the pel+is, there the spine, there the s'ull2 hedras the conclusion as to his on body: 3This *y body also has this nature, has this destiny, ancannot escape it!3 "nd further, 4ust as if the disciple should see bones lying in the burial ground,bleached and rese*bling shells- bones heaped together, after the lapse of years- bones eathereand cru*bled to dust-2 he dras the conclusion as to his on body: 3This *y body also has this

nature, has this destiny, and cannot escape it 3 Thus he dells in conte*plation of the body, eithith regard to his on person, or to other persons, or to both! He beholds ho the body arises-beholds ho it passes aay- beholds the arising and passing of the body! 3" body is there3: thisclear consciousness is present in hi*, because of his 'noledge and *indfulness- and he li+esindependent, unattached to anything in the orld! Thus does the disciple dell in conte*plation othe body!

THE TEN BLESSINGS

Once the conte*plation of the body is practiced, de+eloped, often repeated, has beco*e one9s


20/27

habit, one9s foundation, is fir*ly established, strengthened and ell perfected, one *ay e%pect teblessings: O+er Delight and Discontent one has *astery- one does not allo hi*self to beo+erco*e by discontent- one subdues it, as soon as it arises! One con)uers (ear and "n%iety- onedoes not allo hi*self to be o+erco*e by fear and an%iety- one subdues the*, as soon as theyarise! One endures cold and heat, hunger and thirst, ind and sun, attac's by gadflies, *os)uitoeand reptiles- patiently one endures ic'ed and *alicious speech, as ell as bodily pains, thatbefall one, though they be piercing, sharp, bitter, unpleasant, disagreeable and dangerous to life!The four 3Trances,3 the *ind2purifying, bestoing happiness e+en here: these one *ay en4oy at

ill, ithout difficulty, ithout effort! One *ay en4oy the different 3Cagical &oers!3 /ith the3Hea+enly Ear,3 the purified, the super2hu*an, one *ay hear both 'inds of sounds, the hea+enlyand the earthly, the distant and the near! /ith the *ind one *ay obtain 3Insight into the Hearts oOther Beings,3 of other persons! One *ay obtain 3


21/27

pri*ary, but of secondary nature, and are entirely absent in all sensuous consciousness, as ell ain the second, third and fourth Trances! =See eighth step>!8

Thus he dells in conte*plation of the *ind, either ith regard to his on person, or to otherpersons, or to both! He beholds ho consciousness arises- beholds ho it passes aay- beholdsthe arising and passing aay of consciousness! 3Cind is there3- this clear consciousness is presenin hi*, because of his 'noledge and *indfulness- and he li+es independent, unattached toanything in the orld! Thus does the disciple dell in conte*plation of the *ind!

!ONTE$PLATION OF PHENO$ENA %$ind)ob+et-'

But ho does the disciple dell in conte*plation of the pheno*ena# (irst, the disciple dells inconte*plation of the pheno*en, of the 3(i+e Hindrances!3 He 'nos hen there is 30ust3 in hi*:3In *e is lust3- 'nos hen there is 3"nger3 in hi*: 3In *e is anger3- 'nos hen there is3Torpor and Drosiness3 in hi*: 3In *e is torpor and drosiness3- 'nos hen there is3


22/27

leads to the attain*ent of purity, to the o+erco*ing of sorro and la*entation, to the end of painand grief, to the entering upon the right path, and the realization of $ir+ana, is these fourfunda*entals of attenti+eness!

NIRVANA THROUGH WAT!HING OVER BREATHING

3/atching o+er In2 and Out2breathing3 practiced and de+eloped, brings the four (unda*entals of

"ttenti+eness to perfection- the four funda*entals of attenti+eness, practiced and de+eloped, brinthe se+en Ele*ents of Enlighten*ent to perfection- the se+en ele*ents of enlighten*ent,practiced and de+eloped, bring /isdo* and Deli+erance to perfection! But ho does /atchingo+er In2 and Out2breathing, practiced and de+eloped, bring the four (unda*entals of

"ttenti+eness to perfection# I! /hene+er the disciple is conscious in *a'ing a long inhalation ore%halation, or in *a'ing a short inhalation or e%halation, or is training hi*self to inhale or e%halehilst feeling the hole 7breath82body, or hilst cal*ing don this bodily function2 at such a ti*ethe disciple is delling in 3conte*plation of the body,3 full of energy, clearly conscious, attenti+e,after subduing orldly greed and grief! (or, inhalation and e%halation I call one a*ongst thecorporeal pheno*ena! II! /hene+er the disciple is training hi*self to inhale or e%hale hilstfeeling rapture, or 4oy, or the *ental functions, or hilst cal*ing don the *ental functions2 at

such a ti*e he is delling in 3conte*plation of the feelings,3 full of energy, clearly conscious,attenti+e, after subduing orldly greed and grief! (or, the full aareness of in2 and out2breathing call one a*ongst the feelings! III! /hene+er the disciple is training hi*self to inhale or e%halehilst feeling the *ind, or hilst gladdening the *ind, or hilst concentrating the *ind, or hilstsetting the *ind free2 at such a ti*e he is delling in 3conte*plation of the *ind,3 full of energy,clearly conscious, attenti+e, after subduing orldly greed and grief! (or, ithout attenti+eness andclear consciousness, I say, there is no /atching o+er in2and Out2breathing! I! /hene+er thedisciple is training hi*self to inhale or e%hale hilst conte*plating i*per*anence, or the fadingaay of passion, or e%tinction, or detach*ent2 at such a ti*e he is delling in 3conte*plation ofthe pheno*ena,3 full of energy, clearly conscious, attenti+e, after subduing orldly greed and

grief! /atching o+er In2and Out2breathing, thus practiced and de+eloped, brings the four(unda*entals of "ttenti+eness to perfection! But ho do the four (unda*entals of "ttenti+eness,practiced and de+eloped, bring the se+en Ele*ents of Enlighten*ent to full perfection# /hene+erthe disciple is delling in conte*plation of body, feeling, *ind and pheno*ena, strenuous, clearlyconscious, attenti+e, after subduing orldly greed and grief2 at such a ti*e his attenti+eness isundisturbed- and hene+er his attenti+eness is present and undisturbed, at such a ti*e he hasgained and is de+eloping the Ele*ent of Enlighten*ent 3"ttenti+eness3- and thus this ele*ent ofenlighten*ent reaches fullest perfection! "nd hene+er, hilst delling ith attenti+e *ind, heisely in+estigates, e%a*ines and thin's o+er the 0a2 at such a ti*e he has gained and isde+eloping the Ele*ent of Enlighten*ent 3In+estigation of the 0a3- and thus this ele*ent ofenlighten*ent reaches fullest perfection! "nd hene+er, hilst isely in+estigating, e%a*ining an

thin'ing o+er the la, his energy is fir* and unsha'en2 at such a ti*e he has gained and isde+eloping the Ele*ent of Enlighten*ent 3Energy3- and thus this ele*ent of enlighten*entreaches fullest perfection! "nd hene+er in hi*, hilst fir* in energy, arises super2sensuousrapture2 at such a ti*e he has gained and is de+eloping the Ele*ent of Enlighten*ent 3


23/27

fullest perfection! "nd hene+er he thoroughly loo's ith indifference on his *ind thusconcentrated2 at such a ti*e he has gained and is de+eloping the Ele*ent of Enlighten*ent3E)uani*ity!3 The four funda*entals of attenti+eness, thus practiced and de+eloped, bring these+en ele*ents of enlighten*ent to full perfection! But ho do the se+en ele*ents ofenlighten*ent, practiced and de+eloped, bring /isdo* and Deli+erance to full perfection# There,the disciple is de+eloping the ele*ents of enlighten*ent: "ttenti+eness, In+estigation of the 0a,Energy,


24/27

trance, hich is born of 6oncentration, and filled ith


25/27

that are di+ided, and those that are united he encourages- concord gladdens hi*, he delights andre4oices in concord, and it is concord that he spreads by his ords!2 He a+oids harsh language andabstains fro* it! He spea's such ords as are gentle, soothing to the ear, lo+ing, going to theheart, courteous and dear, and agreeable to *any!2 He a+oids +ain tal' and abstains fro* it! Hespea's at the right ti*e, in accordance ith facts, spea's hat is useful, spea's about the la anthe disciple- his speech is li'e a treasure, at the right *o*ent acco*panied by argu*ents,*oderate, and full of sense! He 'eeps aloof fro* dance, song, *usic and the +isiting of shos-re4ects floers, perfu*es, oint*ents, as ell as e+ery 'ind of adorn*ent and e*bellish*ent! High

and gorgeous beds he does not use! 1old and sil+er he does not accept!


26/27

Cental /orry- delling ith *ind undisturbed, ith heart full of peace, he cleanses his *ind fro*restlessness and *ental orry! He has cast aay Doubt- delling free fro* doubt, full ofconfidence in the good, he cleanses his heart fro* doubt!

THE TRAN!ES %7t3 Ste/'

He has put aside these fi+e Hindrances and co*e to 'no the paralyzing corruptions of the *ind!

"nd far fro* sensual i*pressions, far fro* unholeso*e things, he enters into the (our Trances!

INSIGHT %8-t Ste/'

But hatsoe+er there is of feeling, perception, *ental for*ation, or consciousness2 all thesepheno*ena he regards as 3i*per*anent,3 3sub4ect to pain,3 as infir*, as an ulcer, a thorn, a*isery, a burden, an ene*y, a disturbance, as e*pty and 3+oid of an Ego3- and turning aay fro*these things, he directs his *ind toards the abiding, thus: 3This, +erily, is the &eace, this is theHighest, na*ely the end of all for*ations, the forsa'ing of e+ery substratu* of rebirth, the fadingaay of cra+ing- detach*ent, e%tinction: $ir+ana!3 "nd in this state he reaches the 36essation of

&assions!3

NIRVANA

"nd his heart beco*es free fro* sensual passion, free fro* the passion for e%istence, free fro*the passion of ignorance! 3(reed a* I53: this 'noledge arises in the liberated one- and he 'nos3E%hausted is rebirth, fulfilled the Holy 0ife- hat as to be done, has been done- naught re*ains*ore for this orld to do!3

(ore+er a* I liberated, This is the last ti*e that I9* born, $o ne e%istence aits for *e!

This, +erily, is the highest, holiest isdo*: to 'no that all suffering has passed aay! This, +erilyis the highest, holiest peace: appease*ent of greed, hatred and delusion!

THE SILENT THIN&ER

3I a*3 is a +ain thought- 3I a* not3 is a +ain thought- 3I shall be3 is a +ain thought- 3I shall notbe3 is a +ain thought! ain thoughts are a sic'ness, an ulcer, a thorn! But after o+erco*ing all +aithoughts, one is called 3a silent thin'er!3 "nd the thin'er, the Silent One, does no *ore arise, no*ore pass aay, no *ore tre*ble, no *ore desire! (or there is nothing in hi* that he should arisagain! "nd as he arises no *ore, ho should he gro old again# "nd as he gros no *ore old,ho should he die again# "nd as he dies no *ore, ho should he tre*ble# "nd as he tre*bles no*ore, ho should he ha+e desire#

THE TRUE GOAL

Hence, the purpose of the Holy 0ife does not consist in ac)uiring al*s, honor, or fa*e, nor ingaining *orality, concentration, or the eye of 'noledge! That unsha'able deli+erance of theheart: that, +erily, is the ob4ect of the Holy 0ife, that is its essence, that is its goal! "nd those, h


27/27

for*erly, in the past, ere Holy and Enlightened Ones, those Blessed Ones also ha+e pointed outto their disciples this self2sa*e goal, as has been pointed out by *e to *y disciples! "nd those,ho afterards, in the future, ill be Holy and Enlightened Ones, those Blessed Ones also illpoint out to their disciples this self2sa*e goal, as has been pointed out by *e to *y disciples!Hoe+er, Disciples, it *ay be that =after *y passing aay> you *ight thin': 31one is the doctrineof our Caster! /e ha+e no Caster *ore!3 But you should not thin'- for the 0a and the Disciplinehich I ha+e taught you, ill, after *y death, be your *aster!

The 0a be your light, The 0a be your refuge5 Do not loo' for any other refuge5

Therefore, Disciples, the doctrines, hich I ad+ised you to penetrate, you should ell preser+e,ell guard, so that this Holy 0ife *ay ta'e its course and continue for ages, for the eal andelfare of the *any, as a consolation to the orld, for the happiness, eal and elfare ofhea+enly beings and *en!

THE E$D O( Budda, The /ord

$$$.ConsciousLivingFoundation.%rg
http://www.consciouslivingfoundation.org/http://www.consciouslivingfoundation.org/

clf - buddha the word

Documents