(VII) The Eightfold Noble Path (_âryamârga_): 1. Right view; 2. Right resolve; 3. Right speech; 4. Right conduct; 5. Right livelihood; 6. Right recollection; 8. Right tranquilisation, or contemplation. {318} (5) _The Sudurjayâ._ Sudurjayâ means “very difficult to conquer.” The Bodhisattva reaches this stage when he, completely armed with the thirty-seven Bodhipâkṣikas and guided by the beacon-light of Bodhi, undauntedly breaks through the column of evil passions. Provided with the two spiritual provisions, love and wisdom, and being benefitted by the spirits of all the Buddhas of the past, present, and future, the Bodhisattva has developed an intellectual power to penetrate deep into the system of existence. He perceives the Fourfold Noble Truth in its true light; he perceives the highest reality in the Tathâgata; he also perceives that the highest reality, though absolutely one in its essence, manifests itself in a world of particulars, that relative knowledge (_samvrtti_) and absolute knowledge (_paramârtha_) are two aspects of one and the same truth, that when subjectivity is disturbed there appears particularity, and that when it is not disturbed there shines only the eternal light of Tathâgatajñâ (Tathâgata-knowledge). (6) _The Abhimukhî._ Abhimukhî means “showing one’s face,” that is, the presentation of intelligence (_prajñâ_) before the Bodhisattva at this stage. The Bodhisattva enters upon this stage by reflecting on the essence of all dharmas which are throughout of one nature. When he perceives the truth, his heart is filled with great love, he serenely contemplates on {319} the life of ignorant beings who are constantly going astray yielding themselves to evil temptations, clinging to the false conception of egoism, and thus making themselves the prey of eternal damnation. He then proceeds to contemplate the development of evils generally. There is ignorance, there is karma; and in this fertile soil of blind activity the seeds of consciousness are sown; the moisture of desire thoroughly soaks them, to which the water of egoism or individuation is poured on. The bed for all forms of particularity is well prepared, and the buds of nâmarûpas (name-and-form) most vigorously thrive here. From these we have the flowers of sense-organs, and which come in contact with other existences and produce impressions, feel agreeable sensations, and tenaciously cling to them. From this clinging or the will to live as the principle of individuation or as the principle of bhâva as is called in the Twelve Nidânas, another body consisting of the five skandhas comes into existence, and, passing through all the phases of transformation, dissolves and disappears. All sentient beings are thus kept in a perpetual oscillation of combination and separation, of pleasure and pain, birth and death. But the insight of the Bodhisattva has gone deeply into the inmost essence of things, which forever remains the