[Footnote 4: Buddhagho@sa's _Atthasâlinî_, p. 371.] 100 The di@t@thâsavas by clouding the mind with false metaphysical views stand in the way of one's adopting the true Buddhistic doctrines. The kâmasâvas stand in the way of one's entering into the way of Nirvâ@na (_anâgâmimagga_) and the bhavâsavas and avijjâsavas stand in the way of one's attaining arha or final emancipation. When the _Majjhima Nikâya_ says that from the rise of the âsavas avijjâ rises, it evidently counts avijjâ there as in some sense separate from the other âsavas, such as those of attachment and desire of existence which veil the true knowledge about sorrow. The afflictions (_kilesas_) do not differ much from the âsavas for they are but the specific passions in forms ordinarily familiar to us, such as covetousness (_lobha_), anger or hatred (_dosa_), infatuation (_moha_), arrogance, pride or vanity (_mâna_), heresy (_di@t@thi_), doubt or uncertainty (_vicikicchâ_), idleness (_thîna_), boastfulness (_udhacca_), shamelessness (_ahirika_) and hardness of heart _anottapa_); these kilesas proceed directly as a result of the âsavas. In spite of these varieties they are often counted as three (lobha, dosa, moha) and these together are called kilesa. They are associated with the vedanâkkhandha, saññâkkhandha, sa@nkhârakkhandha and viññânakkhandha. From these arise the three kinds of actions, of speech, of body, and of mind [Footnote ref 1]. Sîla and Samâdhi. We are intertwined all through outside and inside by the tangles of desire (_ta@nhâ ja@tâ_), and the only way by which these may be loosened is by the practice of right discipline (_sîla_), concentration (_samâdhi_) and wisdom (_paññâ_). Sîla briefly means the desisting from committing all sinful deeds (_sabbapâpassa akara@nam_). With sîla therefore the first start has to be made, for by it one ceases to do all actions prompted by bad desires and thereby removes the inrush of dangers and disturbances. This serves to remove the kilesas, and therefore the proper performance of the sîla would lead one to the first two successive stages of sainthood, viz. the sotâpannabhâva (the stage in which one is put in the right current) and the sakadâgâmibhâva (the stage when one has only one more birth to undergo). Samâdhi is a more advanced effort, for by it all the old roots of the old kilesas are destroyed and the ta@nhâ or desire is removed and _________________________________________________________________ [Footnote 1: _Dhammasa@nga@ni,_ p. 180.] 101 by it one is led to the more advanced states of a saint. It directly brings in paññâ (true wisdom) and by paññâ the saint achieves final emancipation and becomes what is called an arhat [Footnote ref 1]. Wisdom (_paññâ_) is right knowledge about the four âriya saccas, viz. sorrow, its cause, its destruction and its cause of destruction.