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thus understands the path leading to the cessation of existence, he, having abandoned all latent tendencies of lust…and so on… makes an end of suffering. To this extent, friend, a noble disciple has right view. is, his view is straight, endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma." 95. "Good, friend," they said... they asked – "Is it possible, friend... "It is possible, friend. When, friend, a noble disciple understands clinging, understands the origin of clinging, understands the cessation of clinging, and understands the path leading to the cessation of clinging – to this extent, friend, a noble disciple has right view, his view is straight, endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma. But what, friend, is clinging? What is the origin of clinging? What is the cessation of clinging? What is the path leading to the cessation of clinging? There are these four clingings, friend: clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to a doctrine of self. From the origin of craving comes the origin of clinging. From the cessation of craving comes the cessation of clinging. This Noble Eightfold Path itself is the path leading to the cessation of clinging, namely: right view... right concentration. When, friend, a noble disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, thus understands the path leading to the cessation of clinging, he, having entirely abandoned the underlying tendency of lust... becomes an ender of suffering – to this extent, friend, a noble disciple has right view, his view is straight, endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma." 96. "Good, friend," they said... they asked – "Is it possible, friend... "It is possible, friend. When, friend, a noble disciple understands craving, understands the origin of craving, understands the cessation of craving, and understands the path leading to the cessation of craving – to this extent, friend, a noble disciple has right view, his view is straight, endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma. But what, friend, is craving? What is the origin of craving? What is the cessation of craving? What is the the path leading to the cessation of craving? These six, friends, are bodies of craving— craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena. With the arising of feeling, there is the arising of craving. With the cessation of feeling, there is the cessation of craving. This Noble Eightfold Path itself is the practice leading to the cessation of craving, namely – right view… …right concentration. “When, friends, a noble disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, thus understands the path leading to the cessation of craving, he, having abandoned completely the underlying tendency of lust… …becomes one who makes an end of suffering – to this extent, friends, a noble disciple has right view, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma.” 97. “Good, friend,” they said… …and asked – might it be, friend… “It might be, friend. When, friends, a noble disciple understands feeling, understands the origin of feeling, understands the cessation of feeling, and understands the path leading to the cessation of feeling – to this extent, friends, a noble disciple has right view, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma. But what, friends, is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the cessation of feeling? These six, friends, are bodies of feeling – feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact, there is the arising of feeling. With the cessation of contact, there is the cessation of feeling. This Noble Eightfold Path itself is the practice leading to the cessation of feeling, namely – right view… …right concentration. “When, friends, a noble disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, thus understands the path leading to the cessation of feeling, he understands, he, having abandoned completely the latent tendency of lust... becomes one who makes an end of suffering. To this extent, indeed, friend, a noble disciple has right view, his view is straightened, he is endowed with unwavering confidence in the Dhamma, he has come to this true Dhamma." 98. "It is good, friend," they said... and asked, "Is it possible, friend...?" "It is possible, friend. For when, friend, a noble disciple understands contact, and understands the origin of contact, and understands the cessation of contact, and understands the path leading to the cessation of contact, to this extent, indeed, friend, a noble disciple has right view, his view is straightened, he is endowed with unwavering confidence in the Dhamma, he has come to this true Dhamma. "What then, friend, is contact? What is the origin of contact? What is the cessation of contact? What is the path leading to the cessation of contact? These six, friend, are bodies of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. From the origin of the six sense bases is the origin of contact. From the cessation of the six sense bases is the cessation of contact. This Noble Eightfold Path itself is the path leading to the cessation of contact, namely – right view... right concentration. "For when, friend, a noble disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, thus understands the path leading to the cessation of contact, he, having abandoned completely the latent tendency of lust... becomes one who makes an end of suffering. To this extent, indeed, friend, a noble disciple has right view, his view is straightened, he is endowed with unwavering confidence in the Dhamma, he has come to this true Dhamma." 99. "It is good, friend," they said... and asked, "Is it possible, friend...?" "It is possible, friend. For when, friend, a noble disciple understands the six sense bases, and understands the origin of the six sense bases, and understands the cessation of the six sense bases, and understands the path leading to the cessation of the six sense bases, to this extent, indeed, friend, a noble disciple has right view... is, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma. And what, friends, is the six sense-bases? What is the origin of the six sense-bases? What is the cessation of the six sense-bases? What is the path leading to the cessation of the six sense-bases? These six, friends, are the sense-bases: the eye sense-base, the ear sense-base, the nose sense-base, the tongue sense-base, the body sense-base, the mind sense-base. With the origin of name-and-form, there is the origin of the six sense-bases. With the cessation of name-and-form, there is the cessation of the six sense-bases. This Noble Eightfold Path itself is the path leading to the cessation of the six sense-bases, that is to say: right view… …right concentration. “When, friends, a noble disciple thus understands the six sense-bases, thus understands the origin of the six sense-bases, thus understands the cessation of the six sense-bases, thus understands the path leading to the cessation of the six sense-bases, he, having entirely abandoned the underlying tendency of lust… …becomes an ender of suffering. To this extent, friends, a noble disciple has right view, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma.” 100. “Good, friends,” they said… …they asked: “Is it possible, friends…” …”It is possible, friends. When, friends, a noble disciple understands name-and-form, understands the origin of name-and-form, understands the cessation of name-and-form, understands the path leading to the cessation of name-and-form— to this extent, friends, a noble disciple has right view, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this True Dhamma. And what, friends, is name-and-form? What is the origin of name-and-form? What is the cessation of name-and-form? What is the path leading to the cessation of name-and-form? Feeling, perception, volition, contact, attention— this, friends, is called name. And the four great elements, and the form dependent on the four great elements— this, friends, is called form. Thus, this name and this form— this, friends, is called name-and-form. With the origin of consciousness, there is the origin of name-and-form. From the cessation of consciousness, there is the cessation of name-and-form. This very Noble Eightfold Path is the practice leading to the cessation of name-and-form, that is to say – right view…and so on…right concentration. “When, friend, a noble disciple thus understands name-and-form, thus understands the origin of name-and-form, thus understands the cessation of name-and-form, thus understands the practice leading to the cessation of name-and-form, he, having entirely abandoned the underlying tendency of lust…and so on… becomes one who makes an end of suffering. To this extent, friend, a noble disciple has right view, his view is straight, he is endowed with unwavering confidence in the Dhamma, he has come to this true Dhamma.” 101. “It is good, friend,”…and so on…they asked: “Might it be, friend…and so on…?” “It might be, friend.