Consciousness whose arising depends on the tongue (Jivhā) and tastes, is called tongue-consciousness (Jivhāviññāna.)

Consciousness whose arising depends on the body (Kaya) and bodily-contacts, is called body-consciousness (Kāyaviññāṇa.)

Consciousness whose arising depends on the mind (Mano) and ideas, is called thought-consciousness (Manovinnāṇa.)8

Whatsoever there is of material existence in the consciousness that arises in each instance,-that belongs to the Aspect of Material Existence. Whatsoever there is of sensation therein,-that belongs to the Aspect of Sensation. Whatsoever there is of perception therein,-that belongs to the Aspect of Perception. Whatsoever there are of differentiations therein,-that belongs to the Aspect of Subjective Differentiations (mental properties). Whatsoever there is of consciousness therein,-that belongs to the Aspect of Conciousness. And it is impossible, Brothers, that any one can explain the passing out of the existence and the entering into a new existence, or the growth, increase and development of consciousness, independent of Material Existence, independent of Sensation, independent of Perception, independent of the Subjective Differentiations.

All things, Brothers, are transient. The body is tranThe three Cha- sient, Sensation is transient, Perception is transient, the Subjective Differentiations are transient, Consciousness is transient.

Aracteristics existence.

of

But that which is transient, that is suffering; and whatsoever is transient, painful and subject to change,-of that one cannot rightly say: "This belongs to me; this am I; this is my 'I'."

Wherefore, Brothers, whatever there be of Material Existence, whatever there be of Sensation, of Perception, of Subjective Differentiations, or of Consciousness, whether one's own or another's, whether gross or refined, lofty or low, far or near, one should understand according to reality and true wisdom: "This does not belong to me; this am I not; this is no 'I' (Attā)."

7. The objects of vision are not bodies-these latter can only be known through the sense of bodily touch-they are forms, existing, so to speaklike pictures in one plane, the figures in which are dependent upon differences of colour and of lighting.

8. Thought-consciousness, or, inward consciousness is, as it were, a mirror in which all external consciousness-impressions,-forms, sounds, etc., --are reflected.

(9)

Whoso Brothers, delights in the body, delights in Sensation, delights in Perception, delights in the Differentiations, delights in Consciousness,-he delights in suffering, and whoso delights in suffering, shall not obtain release from suffering. Thus I say.

The Three
Warnings.

How can you laugh, how take delight in earthly things? Verily you walk in darkness! Did you never yet see among you a man or a woman, eighty, ninety, or an hundred years old? decrepit, crooked as a gable-roof, bowed forward, supported on a staff, staggering along with tottering steps, wretched, youth long since fled, toothless, bleached hair hanging in wisps over the blotched and wrinkled brow? And did the thought never come to you then: "I also am subject to Decay; by no means can I escape it"?

Did you never see amongst you men or women who, laden with grievous disease, twisted with pain, wallowed in their own filth, and when they had been lifted up, were obliged to lie down again? And did the thought never come to you then: "I also am subject to Disease; by no means can I escape it "?

Did you never see amongst you a corpse that had lain for one, two, or three days, swollen up, blue-black in colour, a prey to corruption? And did the thought never come to you then: "I also am subject to Death; by no means can I escape it "?

Samsara.

Without beginning or end, Brothers, is this Samsara." Unperceivable is the beginning of Beings buried in blindness, who, seized of craving, are ever and again brought to new birth and so hasten, through the endless round of re-births.

What think you, Brothers? Which is greater,-the floods of tears which, weeping and wailing you have shed upon this long way, ever and again hastening towards new

9. Samsara (literally, wandering) is the name by which is designated the sea of life ever restlessly heaving up and down, the symbol of the process of ever again and again being born, growing old, suffering, and dying. More precisely put: Samsara is the unbroken chain of the groups of the Five Aspects of Existence or Khandhas which, constantly changing from moment to moment, follow continuously one upon the other through inconceivable periods of time. Of this Samsara, a single life time constitutes only a vanishingly tiny fraction; hence, to be able to comprehend the First Holy Truth, one must let his gaze rest upon Samsara, upon the apparently endless chain of re-births, and not merely upon an insignificantly small particle of the same; for this latter, as being only a single phenomenon will of course seem the less painful.

birth and new death, united to the undesired, separated from the desired, this, or the waters of the Four Great Seas?

Long time, Brothers, have you suffered the death of a mother, for long the death of a father, for long the death of a son, for long the death of a daughter, for long the death of brothers and sisters; long time have ye undergone the loss of your goods, long time have you been afflicted with disease. And because you have experienced the death of a mother, the death of a father, the death of a son, the death of a daughter, the death of brothers and sisters, the loss of goods, the pangs of disease, having been united with the undesired and separated from the desired, you have verily shed more tears upon this long way,-hastening from birth to death, from death to birth-than all the waters that are held in the Four Great Seas.

What think you, Brothers? Which is greater,-the blood that through your execution, has flowed upon this long way, whilst you have hastened ever and again to new birth and new death,-this, or the waters of the Four Great Seas?

Long time, Brothers, condemned as murderers, have you by your execution, verily shed more blood than all the waters that are held in the Four Great Seas. Long time Brothers, arrested as robbers, have you by your execution verily shed more blood than all the waters that are held in the Four Great Seas. Long time, Brothers, caught in adultery have you through your execution verily shed more blood than all the waters that are held in the Four Great Seas.

But how is this possible? Without beginning or end, Brothers, is this Samsara; Unperceivable is the beginning of Beings buried in blindness, who, seized of craving, are ever and again brought to new birth and so hasten through the endless round of re-births.

And thus, Brothers, have you long time undergone suffering, undergone torment, undergone misfortune and filled the graveyards full,-verily, Brothers, long enough to be dissatisfied with all existence,-long enough to turn yourselves away from all suffering,-long enough to release yourselves from it all.

SECOND TRUTH.

THE HOLY TRUTH OF THE CAUSE

The threefold Craving.

OF SUFFERING.

What now, Brothers, is the Holy Truth of the Cause of Suffering? It is that Craving (Tanha)1o which gives rise to fresh re-birth, and bound by greed for pleasure, now here, now there, finds ever fresh delight. It is the Sensual Craving (Kamataṇhā), the Craving for Individual Existence (Bhava-taphā), the Craving for temporal happiness (Vibhava-taṇhā.)"

10. It is no real being, no self-determined, unchangeable 'I' that is reborn. Moreover there is no being that remains the same even for two consecutive moments, for the five Khandhas or Aspects of Existence are in a state of perpetual change, of continual dissolution and renewal. As one thing they disappear, and re-appear the next moment as something wholly new. Hence it follows that there is no such thing as a real being (esse)--there is only an endless process of change, of becoming; and this becoming, in its inner essence is Action (Kamma), caused and causing, individualised and individualising.

Just as the wave that apparently hastens over the surface of a pond, is nothing more than a manifested effect of the continuous rising and falling of that surface, produced by the wind :--in exactly the same way there is no real I-unit, that hastens through the sea of repeated births, but only an effect (Kamma) caused by Tanha (The Impulse to Life) which, according to the character of its working (Cf. The Knowledge of Good and Evil, page 28,) manifests itself here as a man and there as an animal or as some invisible being, which again with their perpetually repeated being born and decaying again, may be compared with the perpetually repeated rising and falling of

the water.

It follows that existence (Becoming) or,-otherwise expressed--Action or Kamma, does not as it were belong to the man, but is the man himself; and the man-as also after its own fashion, the wave-is at every moment the exact result of all past bodily, verbal, and mental action or Kamma, and at the same time the cause of all future action. As it is said in the Anguttara Nikaya--" My deed is my possession. My deed is mine inheritance. My deed is the mother's womb that bears me. My deed is the tribe from which I spring. My deed is my refuge."

II. Bhava-tanha is the Craving for individual existence and is intimately connected with spiritualistic beliefs in an absolute lessence or 'soul' persisting independently even after the death of the material body. (Sassata ditthi, Belief in Eternity.)

Vibhava-tanha is the Craving to so order this present brief existence that it may yield as much enjoyment as possible. This craving is the direct outcome of the delusive materialistic notion of a more or less real I-hood, existing during our lifetime but not standing in any kind of causal connection with the time before birth and the time after death; hence, a mere toy, existing through the pure caprice of nature. It will be clear to everyone that such a delusive idea, once it really takes possession of a man's thoughts and feelings and is carried to its logical conclusion, must of necessity lead either to the deepest abysses of moral depravity, or to a profound life.despair and the consequent anathematisation of those to whom one owes one's entry into life. (Cf. Note 24 and the Two Extremes and the Middle Doctrine, page 40.}

But where, Brothers, does this Craving take its rise and where does it spring up? Where does it find a foothold and where does it strike its roots?

The six Sensedomains.

The eye is delightful, is pleasureable to men; there this craving takes its rise, there it flourishes, there finds a foothold, there strikes its roots. Ear, nose, tongue, body, and mind (mano) are delightful, are pleasureable to men: there this craving takes its rise, there it springs up, there finds a foothold, there strikes its roots.

Forms, sounds, odours, tastes, bodily contacts and ideas (objects of the mind) are delightful, are pleasureable to men; there this craving takes its rise, there it springs up, there finds

The six Senseobjects.

a foothold, there strikes its roots.

The six-fold Consciousness.

The consciousness that arises through the contact of eye, ear, nose, tongue, body, and mind [with their appropriate objects] is delightful, is pleasureable to men; there this craving takes its rise, there it springs up, there finds a foothold, there strikes its roots.

The contact that arises through eye, ear, nose, tongue body, and mind, is delightful, is pleasureable to men; there this craving takes its rise, there it springs up, there finds a foot

The six-fold

Contact.

old, there strikes its roots.

The sensations that arise through seeing, hearing' smelling, tasting, touching, and thinking, are delightful, are pleasureable to men there this craving takes its rise, there it springs up, there finds a foothold, there strikes its roots.

The six-fold Sensation.

Perception and ideation of forms, sounds, odours, tastes, bodily contacts, ideas, are delightful, are pleasureable to men; there this craving takes its rise, there it springs up, there finds a foothold, there strikes its roots.

The six-fold Perception and Ideation.

The craving for forms, for sounds, for odours, for tastes, for bodily contact, and for ideas, is delightful, is pleasureable to men ; there this craving takes its rise, there it springs up, there finds a foothold, there strikes its roots.

The six-fold Craving.