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with its root unharmed, firm, though cut down, grows again; So too, when the latent tendency of craving is not uprooted, this suffering arises again and again. This is the latent tendency of craving. What craving is this? The craving for becoming. That which is the condition for this phenomenon, this is ignorance. For craving for becoming is conditioned by ignorance. These two defilements are craving and ignorance. Those four clingings, and by those four clingings, the aggregates with clinging, 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. That by which one uproots the latent tendency of craving, this is tranquility. That by which one wards off the condition for the latent tendency of craving, ignorance, this is insight. These two qualities lead to the perfection of development: tranquility and insight. Therein, the fruit of tranquility is liberation of mind through dispassion for lust; the fruit of insight is liberation by wisdom through dispassion for ignorance. Thus, the former two The truths are suffering and its origin, tranquility and insight are the path, and the two liberations are the cessation. These are the four truths. Therefore the Blessed One said, "Just as at the root..." "Not doing any evil, The undertaking of good, The purification of one's own mind, This is the teaching of the Buddhas." All evil means three bad conducts: bodily misconduct, verbal misconduct, mental misconduct. These are the ten unwholesome courses of action: taking life, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous talk, covetousness, ill-will, wrong view. These are two kinds of action: volitional and mental. Among these, taking life, slanderous speech, and harsh speech arise from hatred. Taking what is not given, sexual misconduct, and false speech arise from greed. Frivolous talk arises from delusion. These seven causes are volitional action. Covetousness is the root of unwholesome greed. Ill-will is the root of unwholesome hatred. Wrong view is the wrong path. These three causes are mental action. Therefore it is said, "volitional action and mental action." The root of unwholesome action, when put into practice, goes to a wrong course in four ways: from desire, from hatred, from fear, from delusion. Among these, what goes to a wrong course from desire, this arises from greed. What goes to a wrong course from hatred, this arises from hatred. What goes to a wrong course from fear and from delusion, this arises from delusion. There, greed is abandoned by contemplating the unattractive. Hatred by loving-kindness. Delusion by wisdom. Likewise, greed is abandoned by equanimity. Hatred by loving-kindness and compassion. Delusion's abandonment goes to its peak by sympathetic joy. Therefore the Blessed One said, "Not doing any evil." 31. All evil means the eight wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called... does not do all evil. Of these eight wrongnesses, that non-doing, non-making, non-transgression, this is called the non-doing of all evil. When the eight wrongnesses are abandoned, the eight rightnesses are accomplished. Of the eight rightnesses, that doing, making, accomplishing, this is called the undertaking of skillfulness. "Purifying one's own mind" shows the action of developing the past path. When the mind is purified, the five aggregates become purified. Thus indeed the Blessed One said: "For the purification of the mind, monks, the holy life is lived in the Tathāgata." Indeed, purification is of two kinds: the abandoning of hindrances and the eradication of latent tendencies. There are two stages of purification: the stage of insight and the stage of development. Therein, that which one purifies through penetration, this is suffering. From which one purifies, this is the origin. By which one purifies, this is the path. That which is purified, this is cessation. These are the four truths. Therefore the Blessed One said: "The non-doing of all evil." Dhamma indeed protects the one who lives by Dhamma, like a great umbrella in the rainy season; This is the benefit of Dhamma well-practiced, the one who lives by Dhamma does not go to a bad destination. Dhamma is of two kinds: restraint of the faculties and the path. A bad destination is of two kinds: with reference to devas and humans, the lower realms are a bad destination, or with reference to Nibbāna, all rebirths are a bad destination. Therein, that unbroken practice in the morality of restraint, this is Dhamma well-practiced, it protects from the lower realms. Thus the Blessed One said: "These are two destinations for one who is moral, monks: devas and humans." And thus in the market town of Nāḷandā, Asibandhakaputta the headman said to the Blessed One: "Venerable sir, Brahmins, those who come from behind, carrying water-pots, wearing garlands of moss, descending into water, serving fire, they indeed send off the dead, the deceased, they indeed make them conscious, they indeed make them ascend to heaven. But the Blessed One, venerable sir, the Arahant, the Perfectly Self-Awakened One..." is able to make it so that all the world, with the breaking up of the body, after death, might reappear in a good destination, a heavenly world?” “In that case, headman, I will question you in return. As you deem fit, so should you answer.” “What do you think, headman? Suppose there were a person here who was a killer of living beings, a taker of what is not given, a wrongdoer in sensual pleasures, a speaker of falsehoods, a speaker of divisive speech, a speaker of harsh speech, a speaker of idle chatter, covetous, with a mind full of ill-will, and holding wrong views. Then a great multitude of people would gather together, implore him, praise him, with joined palms, and follow him around, saying: ‘May this person, with the breaking up of the body, after death, reappear in a good destination, a heavenly world!’ What do you think, headman? Would that person, because of the imploring or the praising or the following around with joined palms by the great multitude of people, with the breaking up of the body, after death, reappear in a good destination, a heavenly world?” “No, venerable sir.” “Just as, headman, if a person were to throw a great heavy stone into a deep water-pool. Then a great multitude of people would gather together, implore it, praise it, with joined palms, and follow it around, saying: ‘Rise up, sirs, heavy stone! Float up, sirs, heavy stone! Float to the dry land, sirs, heavy stone!’ What do you think, headman? Would that great heavy stone, because of the imploring or the praising or the following around with joined palms by the great multitude of people, rise up or float up or float to the dry land?” “No, venerable sir.” “Even so, headman, that person who is a killer of living beings… …and holding wrong views, even if a great multitude of people were to gather together, implore him, praise him, with joined palms, and follow him around, saying: ‘May this person, with the breaking up of the body, after death, reappear in a good destination, a heavenly world!’ Yet that person, with the breaking up of the body, after death, would reappear in a state of deprivation, a bad destination, a lower realm, hell. “What do you think, headman? Suppose there were a person here from the destruction of life abstains, from taking what is not given abstains, from sexual misconduct abstains, from false speech abstains, from divisive speech abstains, from harsh speech abstains, from idle chatter abstains, not covetous, with a mind free from ill-will, of right view, then a great multitude of people, having gathered together, might entreat him, praise him, with joined palms might follow him around, saying, 'May this person, at the breaking up of the body, after death, be reborn in a state of woe, a bad destination, a downfall, in hell!' What do you think, headman, would that person, because of the entreaty, or the praise, or the following around with joined palms by the great multitude, at the breaking up of the body, after death, be reborn in a state of woe, a bad destination, a downfall, in hell?'' ''No, venerable sir.'' ''Just as, headman, a man might plunge a pot of ghee or a pot of oil into a deep water-pool and break it. There, whatever gravel or potsherds it has, that would sink downwards. And whatever ghee or oil it has there, that would rise upwards. Then a great multitude of people, having gathered together, might entreat it, praise it, with joined palms might follow it around, saying, 'Sink down, O ghee and oil! Submerge, O ghee and oil! Go down, O ghee and oil!' What do you think, headman, would that ghee and oil, because of the entreaty, or the praise, or the following around with joined palms by the great multitude, sink down, or submerge, or go down?'' ''No, venerable sir.'' ''Even so, headman, that person who from the destruction of life abstains... ...of right view, even if a great multitude of people, having gathered together, might entreat him, praise him, with joined palms might follow him around, saying, 'May this person, at the breaking up of the body, after death, be reborn in a state of woe, a bad destination, a downfall, in hell!' Yet that person, at the breaking up of the body, after death, is reborn in a good destination, a heavenly world.'' Indeed. Thus, the Dhamma well-practiced protects from lower realms. Therein, the keenness and exceeding nature of the path, this Dhamma well-practiced protects from all rebirths. Thus the Blessed One said: Therefore, for one whose mind is guarded, whose range is right intention; With right view as the forerunner,