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     "Being" is the same.    There is no need to cling to one's state of being this or that, because in
reality there is no satisfactory condition at all.    All conditions bring about suffering of one kind or 
another.    There is a very simple technigue, which we must have a look at later, known as Vipassa-
na, the direct practice of Dhamma.       It consists of close introspection, which reveals that there is
nothing worth being, or that there is really no satisfactory state of being at all.     Have a look at this
question or state of being.    Being a son?. a parent?  husband? wife?  master? servant?.    Is any of
these agreeable?.    Even being the man with the advantage, the one with the upper hand, the winner
is that ageeable?.    Is the condition of a human being agreeable?.     Even the condition of a celestial
being or a good -would that be agreeable?.   When you have really come to know the what is what.
You find that nothing whatsoever is in any way agreeable.    We are making do with mindlessly get-
ting and being.       But why should we go risking life and limb by getting and being blindly, always 
acting on desire?.    It behoves us to understand things and live wisely, involving ourselves in things
in such a way that they cause a minimum of suffering, or ideally,none at all.
     Here is another point we must bring to our fellow men, our friends, and particularly our relatives
and those close to us, the understanding that this is how things are, so that they may have the same
right view as we have.      There will then be no upsets in the family, the town, the country, and ulti-
mately in the whole world.    Each individual mind will be immune to desire, neither grasping at nor
becoming wrapped in anything or anyone.    Instead everyone's life will be quided by insight, by the
ever-present, unobscured vision that there is in reality nothing that we can grasp at and cling to.  Everyone will come to realize that all things are impermanent, unsatisfactory, and devoid of any self-entity, that none of them is worth becoming infatuated with.    It is up to us to have the sense to
give them up, to have right views, in keeping with the Buddha's teaching.    A person who has done
this is fit to be called a true Buddhist.      Though he may never have been ordained nor even taken the precepts he will have really and truly  penetrated to Buddha, Dhamma, and Sangha.    His mind
will be identical with that of Buddha, Dhamma, and Sangha.   It will be uncontaminated, enlightened
and tranquil, simply by virtue of not grasping at anything as worth getting or worth being.      So a person can readily become a qenuine, fully-fledged Buddhist simply by means of this technique of
being observant, perceiving impermanence, unsatisfactoriness, and non-selfhood until he comes to
realize that there is nothing worth getting or being.
  The lowest forms of evil originate in and are powered by desire to get and to be; milder forms of evil consist of actions less strongly motivated by desire; and
all goodness consists of action based on the finest, most tenuous sort of desire, the desire to get or
be, on a good level.    Even in its highest forms, good is based on desire which, however, is so fine
and tenuous that people don't consider it in any way a bad thing.      The fact is, however, that good
action can never bring complete freedom from suffering.       A person who has become completely free from desire, that is to say an Arahanta, is one who has ceased acting on desire and has become
incapable of doing evil.    His actions lie outside the categories of good and evil.    His mind is free
and has transcended the limitations of good and evil.    Thus he is completely free of suffering.
       This is a fundamental principle of Buddhism.     Whether or not we are able to do it wish to do
it, this is the way to liberation from suffering.        Today we may not yet want it, some day we are bound to want it.     When we have completely given up evil and have done to our utmost, the mind
will still be weighed down with various kinds of attenuated desire, and there is no known way of 
getting rid of it other than by striving to go beyond the power of desire, to go beyond the desire to get or be anything, bad or good.      If there is to be  Nirvana, freedom from suffering of every kind,
there has to be absolute and complete absence of desire.
      In short, to know what is what in the ultimate sense is to see everything as impermanent, unsatis
factory, and devoid of selfhood.     When we really know this, the mind come to see things in such a
way that it does not cling to get to be anything.    But if we have to become involved in things in the
ways known as  "having and being"  then we become involved intelligently, motivated by insight,
and not by desire.     Acting thus, we remain free from suffering.