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craving for existence is abandoned, one does not delight in non-existence. With the complete destruction of cravings, the cessation of passion without remainder is Nibbāna." This is penetration. "For that monk, extinguished, there is no rebirth without clinging. Māra is overcome, the battle is won, such a one has transcended all existences." This is the unconditioned. This discourse is part of defilement, part of penetration, and part of the unconditioned. "These four persons, monks. Which four? One who goes with the stream, one who goes against the stream, one who is established, one who has crossed over, gone to the far shore, stands on dry land, a brahmin." Among these, the person who goes with the stream, this person is part of defilement. Among these, the person who goes against the stream and the one who is established, these two persons are part of penetration. Among these, the person who has crossed over, gone to the far shore, stands on dry land, a brahmin, this is the unconditioned. This discourse is part of defilement, part of penetration, and part of the unconditioned. 110. Among these, which discourse is part of defilement, part of latent tendencies, and part of penetration? There is a person of six kinds of birth: one who is dark, born of a dark birth, who is born into a dark state; there is a person who is dark, born of a dark birth, who is born into a bright state; there is a p There is a person dark, of dark birth, who attains Nibbāna, which is neither dark nor bright, with neither dark nor bright result, seen as ultimate. There is a person bright, of bright birth, who takes up dark deeds. There is a person bright, of bright birth, who takes up bright deeds. There is a person bright, of bright birth, who attains Nibbāna, which is neither dark nor bright, with neither dark nor bright result, seen as ultimate. Among these, the person dark, of dark birth, who takes up dark deeds, and the person bright, of bright birth, who takes up dark deeds, these two persons belong to defilement. Among these, the person dark, of dark birth, who takes up bright deeds, and the person bright, of bright birth, who takes up bright deeds, these two persons belong to purification. Among these, the person dark, of dark birth, who attains Nibbāna, which is neither dark nor bright, with neither dark nor bright result, seen as ultimate, and the person bright, of bright birth, who attains Nibbāna, which is neither dark nor bright, with neither dark nor bright result, seen as ultimate, these two persons belong to penetration. This is the discourse on the portion of defilement, the portion of purification, and the portion of penetration. "Monks, there are these four kinds of kamma. Which four? There is dark kamma with dark result. There is bright kamma with bright result. There is dark and bright kamma with dark and bright result. There is kamma neither dark nor bright, with neither dark nor bright result, supreme kamma, best kamma, leading to the destruction of kamma." Among these, the kamma that is dark with dark result, and the kamma that is dark and bright with dark and bright result, this is defilement. And the kamma that is bright with bright result, this is purification. And the kamma that is neither dark nor bright, with neither dark nor bright result, supreme kamma, best kamma, leading to the destruction of kamma, this is penetration. This is the portion of defilement, the portion of purification, and the portion of pen... and the discourse pertaining to penetration. 111. Therein, which is the discourse pertaining to accumulation and pertaining to penetration? "Having gained human existence, two duties and non-duties there are; Good deeds are merits, or the abandoning of fetters." "Good deeds are merits" is accumulation. "Or the abandoning of fetters" is penetration. "Having done merits, those who have done merits go from heaven to heaven; By abandoning fetters, they are liberated from old age and death." "Having done merits, those who have done merits go from heaven to heaven" is accumulation. "By abandoning fetters, they are liberated from old age and death" is penetration. This is the discourse pertaining to accumulation and pertaining to penetration. "These two, monks, are efforts [see A.N. 2.2]. Which two? One who, having gone forth from home to homelessness, gives robes, almsfood, lodging, and requisites for the sick, medicine, and other provisions to those who have gone forth; and one who, having gone forth from home to homelessness, among those who have gone forth, completely relinquishes all attachments, the destruction of craving, dispassion, cessation, Nibbāna." Therein, one who, having gone forth from home to homelessness, gives robes, almsfood, lodging, and requisites for the sick, medicine, and other provisions to those who have gone forth, this is accumulation. One who, having gone forth from home to homelessness, among those who have gone forth, completely relinquishes all attachments, the destruction of craving, dispassion, cessation, Nibbāna, this is penetration. This is the discourse pertaining to accumulation and pertaining to penetration. Therein, the discourse pertaining to defilement by craving should be indicated by the aspect of craving itself, by the three cravings – craving for sensual pleasures, craving for existence, craving for non-existence. Or by whatever object it is pervaded, by that same object it should be indicated, its elaboration is the thirty-six courses of the net of craving. Therein, the discourse pertaining to defilement by views should be indicated by the aspect of views itself, by annihilationism and eternalism, or by whatever object one adheres to by way of view, thinking "this alone is true, anything else is false," by that same object it should be indicated, its elaboration is the sixty-two views. Therein, the unwholesome conduct The discourse pertaining to defilement is to be explained by volition, by mental action, by three bad conducts – by bad bodily conduct, by bad verbal conduct, by bad mental conduct. Its elaboration is the ten unwholesome courses of action. Therein, the discourse pertaining to the purification from craving is to be explained by tranquility. The discourse pertaining to the purification from views is to be explained by insight. The discourse pertaining to the purification from bad conduct is to be explained by good conduct. The three roots of unwholesomeness. For what reason is that? For the arising of transmigration. When saṃsāra has thus arisen, bad bodily conduct, good bodily conduct, bad verbal conduct, good verbal conduct, bad mental conduct, good mental conduct – by this unwholesome karma-result this characteristic of a fool arises. This is the discourse pertaining to defilement. By this wholesome karma-result this characteristic of a great man arises. This is the discourse pertaining to wholesome tendencies. Therein, the discourse pertaining to defilement is to be explained by four stages of defilement – the stage of latent tendencies, the stage of active manifestation, the stage of fetters, the stage of clinging. For one with latent tendencies, active manifestation arises. One who is actively manifested becomes fettered. One who is fettered clings. From clinging, becoming arises. From becoming, birth arises. From birth, old age and death, sorrow, lamentation, pain, grief, and despair arise. Thus arises this entire mass of suffering. By these four stages of defilement, all defilements gather and converge. This is the discourse pertaining to defilement. The discourse pertaining to wholesome tendencies is to be explained by three good conducts. The discourse pertaining to penetration is to be explained by the four truths. The discourse pertaining to the one beyond training is to be explained by three doctrines – the doctrines of the Buddhas, the doctrines of the Paccekabuddhas, and the stage of disciples. It is to be explained in the sphere of meditators. 112. Therein, what are the eighteen root terms? Worldly, supramundane, and worldly and supramundane, based on beings, based on phenomena, and based on beings and based on phenomena, knowledge, the knowable, and knowledge and... And what is to be known; Vision, development, and vision and development; One's own speech, others' speech, and one's own speech and others' speech; To be answered, not to be answered, and to be answered and not to be answered; Action, result, and action and result; Wholesome, unwholesome, and wholesome and unwholesome; Permitted, prohibited, and permitted and prohibited; And praise. Therein, what is worldly? "Indeed, an evil deed done Does not curdle like fresh milk; Burning, it follows the fool, Like fire covered by ashes." This is worldly. "These four, monks, are wrong courses of action... ...his fame declines, like the moon in the dark fortnight." This is worldly. "These eight, monks, are worldly conditions. Which eight? Gain and loss, Fame and disrepute, Censure and praise, Pleasure and pain. These, monks, are the eight worldly conditions." This is worldly. Therein, what is supramundane? "Whose faculties have reached calm, Like horses well-tamed by a charioteer; For one who has abandoned conceit, who is without defilements, Even the gods envy such a one." This is supramundane. "These five, monks, are supramundane faculties. Which five? The faculty of faith, The faculty of energy, The faculty of mindfulness, The faculty of concentration, The faculty of wisdom. These, monks, are the five supramundane faculties." This is supramundane. Therein, what is both worldly and supramundane? "Having obtained human existence, two things: What is to be done and what is not to be done." These are two verses. That which here is "wholesome deeds are good deeds" And "having done wholesome deeds, those who have done good go from heaven to heaven." This is worldly. That which here is "or the abandoning of fetters"