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by body, speech, or mind, this is called, monastics, new kamma. And what, monastics, is the cessation of kamma? That which, monastics, is the liberation attained through the cessation of bodily kamma, verbal kamma, and mental kamma, this is called, monastics, the cessation of kamma. And what, monastics, is the path leading to the cessation of kamma? It is this Noble Eightfold Path, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called, monastics, the path leading to the cessation of kamma. Thus, monastics, old kamma has been taught by me, new kamma has been taught, the cessation of kamma has been taught, the path leading to the cessation of kamma has been taught. The path of no-return. What, monks, a teacher should do out of compassion, seeking the welfare of his disciples, that has been done by me for you. These, monks, are tree roots, these are empty dwellings. Meditate, monks, do not be heedless; do not be remorseful later. This is our instruction to you. The First. 2. The Discourse on the Path Conducive to Nibbana through Impermanence 147. Monks, I will teach you the path conducive to Nibbana. Listen to that. And what, monks, is that path conducive to Nibbana? Here, monks, a monk sees the eye as impermanent, he sees forms as impermanent, he sees eye-consciousness as impermanent, he sees eye-contact as impermanent. Whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too he sees as impermanent. ... He sees the tongue as impermanent, he sees tastes as impermanent, he sees tongue-consciousness as impermanent, he sees tongue-contact as impermanent. Whatever feeling arises dependent on tongue-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too he sees as impermanent. ... He sees the mind as impermanent, he sees mental phenomena as impermanent, he sees mind-consciousness as impermanent, he sees mind-contact as impermanent. Whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too he sees as impermanent. This, monks, is that path conducive to Nibbana. The Second. 3. The Discourse on the Path Conducive to Nibbana through Suffering 148. Monks, I will teach you the path conducive to Nibbana. Listen to that. And what, monks, is that path conducive to Nibbana? Here, monks, a monk sees the eye as suffering, he sees forms as suffering, he sees eye-consciousness as suffering, he sees eye-contact as suffering. Whatever feeling arises dependent on eye-contact— whether pleasant or painful or nei... sees even pleasant feeling as suffering... ... sees the tongue as suffering... ... sees the mind as suffering, sees mental objects as suffering, sees mind-consciousness as suffering, sees mind-contact as suffering, whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as suffering. "This, monks, is the path conducive to Nibbāna." The Third. 4. The Discourse on the Path Conducive to Nibbāna through Not-Self 149. "Monks, I will teach you the path conducive to Nibbāna. Listen to it... ... And what, monks, is that path conducive to Nibbāna? Here, monks, a monk sees the eye as not-self, sees forms as not-self, sees eye-consciousness as not-self, sees eye-contact as not-self, whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not-self... ... sees the mind as not-self, sees mental objects as not-self, sees mind-consciousness as not-self, sees mind-contact as not-self, whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not-self. "This, monks, is the path conducive to Nibbāna." The Fourth. 5. The Discourse on the Path Conducive to Nibbāna 150. "Monks, I will teach you the path conducive to Nibbāna. Listen to it... ... And what, monks, is that path conducive to Nibbāna? "What do you think, monks, is the eye permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or pleasant?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard it thus – 'This is mine, this I am, this is my self'?" "No, venerable sir." "Are forms permanent or impermanent?" "Impermanent, venerable sir."... ... "Eye-consciousness... eye..." And that which, dependent on mind-contact, arises as feeling, whether pleasant or painful or neither-painful-nor-pleasant, is that permanent or impermanent? Impermanent, venerable sir. But that which is impermanent, is it suffering or is it pleasant? Suffering, venerable sir. But that which is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'? No, venerable sir. Seeing thus, bhikkhus, the well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, ... becomes disenchanted with that which, dependent on mind-contact, arises as feeling, whether pleasant or painful or neither-painful-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. ... He understands: 'There is no further for this state of being.' This, bhikkhus, is the path conducive to Nibbāna. The Fifth. 6. The Discourse on the Disciple This holy life, bhikkhus, is lived without a disciple, without a teacher. A bhikkhu with a disciple, bhikkhus, with a teacher, lives uncomfortably, in suffering. A bhikkhu without a disciple, bhikkhus, without a teacher, lives comfortably, in ease. And how, bhikkhus, does a bhikkhu with a disciple, with a teacher, live uncomfortably, in suffering? Here, bhikkhus, when a bhikkhu sees a form with the eye, evil unwholesome states arise, connected with craving, conducive to fetters. They dwell within him, within him dwell these evil unwholesome states. Therefore, he is called 'with a disciple'. They attend upon him, these evil unwholesome states attend upon him. Therefore, he is called 'with a teacher'. ... Furthermore, bhikkhus, when a bhikkhu tastes a flavor with the tongue, evil unwholesome states arise, connected with craving, conducive to fetters. They dwell within him, within him dwell these evil unwholesome states. Therefore, he is called 'with a disciple'. They assault him, evil unwholesome states assault him. Therefore, he is called 'with an assailant'... Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, evil unwholesome states arise, accompanied by thoughts, binding. They dwell within him, within him dwell evil unwholesome states. Therefore, he is called 'with an inner dweller'. They assault him, evil unwholesome states assault him. Therefore, he is called 'with an assailant'. Thus, monks, a monk who is 'with an inner dweller', 'with an assailant', dwells in suffering, not at ease. And how, monks, does a monk who is 'without an inner dweller', 'without an assailant', dwell happily, at ease? Here, monks, when a monk sees a form with the eye, evil unwholesome states do not arise, accompanied by thoughts, binding. They do not dwell within him, within him do not dwell evil unwholesome states. Therefore, he is called 'without an inner dweller'. They do not assault him, evil unwholesome states do not assault him. Therefore, he is called 'without an assailant'... Furthermore, monks, when a monk tastes a flavor with the tongue, evil unwholesome states do not arise, accompanied by thoughts, binding. They do not dwell within him, within him do not dwell evil unwholesome states. Therefore, he is called 'without an inner dweller'. They do not assault him, evil unwholesome states do not assault him. Therefore, he is called 'without an assailant'... Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, evil unwholesome states do not arise, accompanied by thoughts, binding. They do not dwell within him, within him do not dwell evil unwholesome states. Therefore, he is called 'without an inner dweller'. They do not assault him, evil unwholesome states do not assault him. Therefore, he is called 'without an assailant'. Thus, monks, a monk who is 'without an inner dweller', 'without an assailant', dwells happily, at ease. This holy life, bhikkhus, is lived as a student. A student, bhikkhus, without a teacher, a bhikkhu with a teacher, lives unhappily, not at ease. A non-student, bhikkhus, a bhikkhu without a teacher, lives happily, at ease. The Sixth. 7. Discourse on For What Purpose the Holy Life 152. "If, bhikkhus, other sect ascetics should ask you thus: 'For what purpose, friends, is the holy life lived under the ascetic Gotama?' When thus asked, bhikkhus, you should answer those other sect ascetics thus: 'For the full understanding of suffering, friends, is the holy life lived under the Blessed One.' But if, bhikkhus, other sect ascetics should ask you thus: 'But what, friends, is that suffering, for the full understanding of which is the holy life lived under the ascetic Gotama?' When thus asked, bhikkhus, you should answer those other sect ascetics thus: "'The eye, friends, is suffering; for its full understanding is the holy life lived under the Blessed One. Forms are suffering; for their full understanding is the holy life lived under the Blessed One. Eye-consciousness is suffering; for its full understanding is the holy life lived under the Blessed One. Eye-contact is suffering; for its full understanding is the holy life lived under the Blessed One. And whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is suffering; for its full understanding is the holy life lived under the Blessed One..