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having known rise and fall; A monk who has overcome sloth and torpor, will abandon all bad destinations. 32. Therein, the cause of bad destinations is craving and ignorance. These are the four clingings. The aggregates with clinging, caused by these four clingings, this is suffering. The four clingings, this is the origin. The five aggregates are suffering. For the full understanding and abandonment of these, the Blessed One teaches the Dhamma, for the full understanding of suffering and the abandonment of its origin. Therein, for craving, the five material faculties are the proximate cause. For ignorance, the mind faculty is the proximate cause. Guarding the five material faculties, one develops concentration and suppresses craving. Guarding the mind faculty, one develops insight and suppresses ignorance. With the suppression of craving, two clingings are abandoned: clinging to sensual pleasures and clinging to rites and rituals. With the suppression of ignorance, two clingings are abandoned: clinging to views and clinging to a doctrine of self. When the four clingings are abandoned, two qualities reach the perfection of development: tranquility and insight. This is called the holy life. Therein, the fruit of the holy life is the four fruits of recluseship: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and Arahantship, the supreme fruit. These are the four fruits of the holy life. Thus, the first two truths are suffering and its origin. Tranquility and insight, and the holy life, are the path. The fruits of the holy life and their objects, and the unconditioned element, are cessation. These are the four truths. Therefore, the Blessed One said, "Indeed, the Dhamma protects." Therein, that which protects through penetration, this is suffering. From what it protects, this is the s Non-arising. By which one protects, this is the path. What one protects, this is the cessation. These are the four truths. Therefore, the venerable Mahākaccāyana said: "In one basis." An appointed, revolving method. 8. Analysis of the Division-Method 33. Therein, what is the division-method? "The Dhamma, and the basis, and the ground." Two discourses: the part-of-cultivation and the part-of-penetration. Two practices: the part-of-merit and the part-of-fruit. Two moralities: the morality of restraint and the morality of abandonment. Therein, the Blessed One teaches the part-of-cultivation discourse by means of the part-of-merit practice; he, standing in the morality of restraint, becomes a celibate by that holy life. Therein, the Blessed One teaches the part-of-penetration discourse by means of the part-of-fruit practice; he, standing in the morality of abandonment, becomes a celibate by that holy life. Therein, what is the part-of-cultivation discourse? The discourse called part-of-cultivation is: the talk on giving, the talk on morality, the talk on heaven, the danger in sensual pleasures, the benefit in renunciation. Therein, what is the part-of-penetration discourse? The discourse called part-of-penetration is the exposition of the four truths. In the part-of-cultivation discourse there is no knowing, there is no path, there is no fruit. In the part-of-penetration discourse there is knowing, there is path, there is fruit. These are the four discourses. By the teaching of these four discourses, by their fruit, by morality, by the holy life, by investigating with the method of complete analysis, they should be connected by the method of reasoning, as far as the ground of knowledge extends. 34. Therein, what are the common phenomena? Two phenomena are common: common by name and common by object. Or whatever else of such a kind: the defilements to be abandoned by insight are common to beings fixed in wrongness and to unfixed beings; sensual desire and ill-will are common to the ordinary person and the stream-enterer; the higher fetters are common to the ordinary person and the non-returner; whatever worldly attainment a noble disciple attains, all of that is not free from passion. Common to householders. Indeed, common phenomena thus do not transgress each other, one after another, their own domain. Whoever is endowed with these phenomena, he does not transgress that phenomenon. These phenomena are common. Now, which phenomena are uncommon? Up to the teaching, to be sought are trainees and non-trainees, capable and incapable. For the eighth person, the stream-enterer, sensual desire and ill-will are common phenomena, yet uncommon. For the eighth person, the non-returner, and the higher fetters are common phenomena, yet uncommon. For all trainees, the name is a common phenomenon, yet uncommon. For all practitioners, the name is a common phenomenon, yet uncommon. For all trainees, the trainee's virtue is a common phenomenon, yet uncommon. Thus, by one who discerns distinctions, the inferior, superior, and middle should be sought. The stage of vision is the foundation for entering certainty. The stage of development is the foundation for attaining higher fruits. Difficult practice with slow insight is the foundation for tranquility. Pleasant practice with swift insight is the foundation for insight. The basis of merit-making through giving is the common foundation for the voice of another. The basis of merit-making through virtue is the common foundation for wisdom born of reflection. The basis of merit-making through development is the common foundation for wisdom born of development. The basis of merit-making through giving is the common foundation for the voice of another and for wisdom born of hearing. The basis of merit-making through virtue is the common foundation for wisdom born of reflection and for proper attention. The basis of merit-making through development is the common foundation for wisdom born of development and for right view. Dwelling in a suitable place is the common foundation for seclusion and for concentration. Reliance on good people is the common foundation for the three unwavering confidences and for tranquility. Right self-aspiration is for shame and for insight... For non-craving, it is the common proximate cause. The abandonment of unwholesome things is the common proximate cause for the investigation of wholesome things and for the faculty of concentration. The well-proclaimed Dhamma is the common proximate cause for the planting of wholesome roots and for the attainment of fruits. The Sangha's good practice is the common proximate cause for the Sangha's excellence. The Teacher's perfection is the common proximate cause for the confidence of those without confidence and for the increase of confidence in those who have confidence. The unhindered Pātimokkha is the common proximate cause for the suppression of unruly individuals and for the comfortable living of conscientious individuals. Therefore, Venerable Mahākaccāyana said: "and the proximate cause of Dhamma." The method of assignment is the division. 9. Analysis of the Method of Transformation 35. What, in this regard, is the method of transformation? "Wholesome and unwholesome states." For a person with right view, wrong view is worn out. And those many evil unwholesome states that would arise due to his wrong view, they too are worn out for him. And due to his right view, many wholesome states arise for him, and they go to the fulfillment of development. For a person with right intention, wrong intention is worn out. And those many evil unwholesome states that would arise due to his wrong intention, they too are worn out for him. And due to his right intention, many wholesome states arise for him. They go to the fulfillment of development. In the same way, for a person with right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, right knowledge and vision of liberation, wrong knowledge and vision of liberation is worn out. And those many evil unwholesome states that would arise due to his wrong knowledge and vision of liberation, they too are worn out for him. And due to his right knowledge and vision of liberation, many wholesome states arise for him, and they go to the fulfillment of development. 36. Or for whom life For one abstaining from killing, killing is abandoned. For one abstaining from taking what is not given, taking what is not given is abandoned. For one living a holy life, unchastity is abandoned. For one speaking truth, false speech is abandoned. For one not speaking divisive speech, divisive speech is abandoned. For one speaking gentle speech, harsh speech is abandoned. For one speaking at the right time, frivolous talk is abandoned. For one without covetousness, covetousness is abandoned. For one with a mind free from ill-will, ill-will is abandoned. For one with right view, wrong view is abandoned. And whoever indeed blames the Noble Eightfold Path, for them, reproachable arguments and counter-arguments arise, visible here and now, in accordance with their views. And those venerable ones blame the teaching of right view. Therefore, those who have wrong view, for those venerable ones, there is honor and praise. Thus, those venerable ones blame the teaching of right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and the knowledge and vision of right liberation. Therefore, those who have wrong knowledge and vision of liberation, for those venerable ones, there is honor and praise. And whoever indeed said thus: "Sensual pleasures should be enjoyed, sensual pleasures should be consumed, sensual pleasures should be indulged in, sensual pleasures should be practiced, sensual pleasures should be developed, sensual pleasures should be made much of." For them, abstinence from sensual pleasures is not the Dhamma. Or whoever indeed said thus: "Self-mortification is the Dhamma." For them, the Dhamma leading to liberation