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And those proliferations (formations), and that standpoint, and that fetter, and that bolt—whoever has transcended all of these, that one is called craving-free. 28. Among these, the formations of obsession are experienced in this very life, or experienced in the next birth, or experienced in subsequent births, thus Craving gives three kinds of fruit: in this very life, or in rebirth, or in some other sequence. Thus the Blessed One said: "Whatever deed is done out of greed, by body, or by speech, or by mind, its result is experienced in this very life, or in rebirth, or in some other sequence." This is consistent with the Blessed One's earlier and later teachings. Therein, the obsession is a deed to be experienced in this very life, or a deed to be experienced in rebirth, or a deed to be experienced in a later sequence. Thus, karma ripens in three ways: in this very life, or in rebirth, or in some other sequence. As it is said: "If a fool here is a killer of living beings... ...is of wrong view, he experiences its result in this very life, or in rebirth, or in some other sequence." This is consistent with the Blessed One's earlier and later teachings. Therein, the obsession is to be abandoned by the power of reflection, formations by the power of insight, the thirty-six courses of craving by the power of development. Thus, craving is also abandoned in three ways. That freedom from craving is the Nibbāna element with residue remaining. Upon the breaking up of the body, this is the Nibbāna element without residue remaining. Proliferation is called attachment. And what the Blessed One said: "One proliferates concerning past, future, and present visible forms cognizable by the eye." And what the Blessed One said: "Regarding past forms, Rādha, be unconcerned. Do not delight in future forms. Practice for the disenchantment, dispassion, cessation, and relinquishment of present forms." This is consistent with the Blessed One's earlier and later teachings. And whatever proliferation, whatever formations, and whatever delight in past, future, and present, this is one thing. Moreover, with various words, various letters, various expressions, immeasurable Dhamma teachings have been spoken by the Blessed One. Thus, by comparing Sutta with Sutta, and connecting it with earlier and later teachings, the Sutta becomes clear. And this connection of earlier and later teachings is of four kinds: connection of meaning... i. Junction of expression, junction of teaching, junction of designation. Therein, the junction of meaning: six terms: explanation, illumination, unfolding, analysis, making clear, and definition. The junction of expression: six terms: letter, word, expression, form, etymology, and designation. The junction of teaching: Not relying on earth, the meditator meditates. Not relying on water, the meditator meditates. Not relying on fire, the meditator meditates. Not relying on wind, the meditator meditates. Not relying on the base of infinite space… Not relying on the base of infinite consciousness… Not relying on the base of nothingness… Not relying on the base of neither perception nor non-perception… Not relying on this world… Not relying on the other world, the meditator meditates. That which is seen, heard, sensed, cognized, attained, sought, pondered, investigated, and contemplated by the mind between these two, even relying on that, the meditator does not meditate. In this world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, the meditator, with an unattached mind, is not known. Just as Māra, the Evil One, searching for the consciousness of the noble son Godhika, did not know, did not see. For he had transcended proliferation, by the abandonment of craving, he had no reliance on views. And just as Godhika, so too Vakkali, with an unattached mind, is not known meditating by the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans. This is the junction of teaching. Therein, what is the junction of designation? Attached minds are to be designated by the unwholesome side. Unattached minds are to be designated by the wholesome side. Attached minds are to be designated by defilement. Unattached minds are to be designated by purification. Attached minds are to be designated by the continuation of saṃsāra. Unattached minds are to be designated by the cessation of saṃsāra. Attached minds are to be designated by craving and ignorance. The independent mind should be described by tranquility and insight. The dependent mind should be described by shamelessness and lack of moral dread. The independent mind should be described by shame and moral dread. The dependent mind should be described by lack of mindfulness and lack of clear comprehension. The independent mind should be described by mindfulness and clear comprehension. The dependent mind should be described by impropriety and unwise attention. The independent mind should be described by propriety and wise attention. The dependent mind should be described by laziness and intractability. The independent mind should be described by energetic effort and tractability. The dependent mind should be described by lack of faith and heedlessness. The independent mind should be described by faith and heedfulness. The dependent mind should be described by not hearing the good Dhamma and lack of restraint. The independent mind should be described by hearing the good Dhamma and restraint. The dependent mind should be described by covetousness and ill-will. The independent mind should be described by non-covetousness and non-ill-will. The dependent mind should be described by hindrances and fetters. The independent mind should be described by dispassion for lust and liberation of mind, dispassion for ignorance and liberation by wisdom. The dependent mind should be described by annihilationism and eternalism. The independent mind should be described by the Nibbāna element with residue and without residue. This is the connection of indication. Therefore, the Venerable Mahākaccāna said: "The intention of the etymologist." The method of arrangement has four divisions. 7. Analysis of the Mode of Turning 29. Therein, what is the mode of turning? This is "in one basis." "Strive, go forth, apply yourselves in the Buddha's teaching; Shake off Mara's army, like an elephant a reed-hut." "Strive, go forth" is the basis for energy. "Apply yourselves in the Buddha's teaching" is the basis for concentration. "Shake off... Shatter Mara's army, like an elephant a reed-house— this is the proximate cause for wisdom. "Strive, go forth"— this is the proximate cause for the faculty of energy. "Engage in the Buddha's teaching"— this is the proximate cause for the faculty of concentration. "Shake off Mara's army, like an elephant a reed-house"— this is the proximate cause for the faculty of wisdom. These are the proximate causes of the teaching. For beings not engaged in the practice, or for those engaged, this is the beginning. Among them, those who do not engage, do not engage due to heedlessness. That heedlessness is twofold: rooted in craving, and rooted in ignorance. Among them, that rooted in ignorance is that by which, veiled by unknowing, one does not discern the knowable, that the five aggregates are subject to arising and passing away. This is rooted in ignorance. That which is rooted in craving is threefold: seeking to acquire wealth not yet acquired, one falls into heedlessness. For the purpose of guarding acquired wealth, and for the purpose of enjoying it, one falls into heedlessness. This is the fourfold heedlessness in the world: one kind due to ignorance, three kinds due to craving. Among them, for ignorance, the mental body is the proximate cause. For craving, the material body is the proximate cause. For what reason? Attachment to material existences, delusion regarding immaterial ones. Among them, the material body is the form aggregate. The mental body is the four immaterial aggregates. By which clinging are these five aggregates clung to? By craving and by ignorance. Among them, craving has two clingings: clinging to sensual pleasures, and clinging to rites and rituals. Ignorance has two clingings: clinging to views, and clinging to a doctrine of self. These aggregates, clung to by these four clingings, this is suffering. The four clingings, this is the origin. The five aggregates are suffering. For their full understanding and abandonment, the Blessed One teaches the Dhamma: for the full understanding of suffering, for the abandonment of the origin. 30. Among them, the threefold heedlessness rooted in craving, which seeks to acquire wealth not yet acquired, and guards acquired wealth, and for the purpose of enjoying it— by its penetration, guarding and withdrawing, this is tranquility. How does that come to be? When He knows the gratification of sensual pleasures as gratification, the danger as danger, the escape as escape, the degradation, the defilement, the purification, and the benefit in renunciation. Therein, that investigation, that examination, this is insight. These two qualities lead to the perfection of development: tranquility and insight. When these two qualities are developed, two qualities are abandoned: craving and ignorance. When these two qualities are abandoned, the four clingings cease. With the cessation of clinging, there is the cessation of becoming. With the cessation of becoming, there is the cessation of birth. With the cessation of birth, old age, death, sorrow, lamentation, pain, displeasure, and despair cease. Thus, there is the cessation of this entire mass of suffering. Thus, the former two truths are suffering and its origin, and tranquility and insight are the path. The cessation of becoming is Nibbāna. These are the four truths. Therefore, the Blessed One said: "Strive! Go forth!" Just as a tree,