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tranquility and insight; two things are to be realized: knowledge and liberation. By this much, the bhikkhu has done what is to be done. This is the Nibbāna element with residue remaining. With the exhaustion of his life span, with the cessation of the life faculty, this suffering ceases, and other suffering does not arise. Therein, that cessation and appeasement of these aggregates, elements, and sense bases, and the non-relinking, non-manifestation of other aggregates, elements, and sense bases— this is the Nibbāna element without residue remaining. Therein, what is the wholesome root of non-greed? That element of non-greed, not being greedy, the state of not being greedy, non-desire, non-longing, non-liking, non-clinging. This is the wholesome root of non-greed. Of what is this the root? Of wholesome bodily action, verbal action, mental action, and of the mental states associated with them, this is the root. Or else, the Noble Eightfold Path... It is called skillful, it is the root of three path factors. Which three? Of right intention, of right effort, and of right concentration, it is the root of these, therefore it is called a root of skillfulness. Therein, what is the root of skillfulness that is non-hatred? That which, towards beings or formations, is non-harming, non-aversion, non-ill-will, non-malevolence, non-hatred, loving-kindness, friendliness, wishing for welfare, wishing for benefit, clarity of mind, this is the root of skillfulness that is non-hatred. Whose root is this? It is the root of skillful bodily action, verbal action, mental action, born of non-hatred, and of the mental states associated therewith. Or, it is the root of three path factors. Which three? Of right speech, of right action, and of right livelihood, it is the root of these three path factors, therefore it is called a root of skillfulness. Therein, what is the root of skillfulness that is non-delusion? That which, concerning the Four Noble Truths, is knowledge and vision as they truly are, penetration, right understanding, realization, non-delusion, non-confusion, non-bewilderment, the light of wisdom, illumination, non-obstruction, for the skillful states of those in training, this is the root of skillfulness that is non-delusion. Whose root is this? It is the root of skillful bodily action, verbal action, mental action, born of non-delusion, and of the mental states associated therewith. Or, it is the root of two path factors. Which two? Of right view and of right mindfulness, it is the root of these two path factors, therefore it is called a root of skillfulness. Thus, by these three roots of skillfulness, the eightfold path should be connected. 66. Therein, what is the perception of impermanence? That perception, understanding, determination, apprehension, that "all formations are subject to arising and passing away," this is the perception of impermanence. What is its fruit? When the perception of impermanence is developed and frequently practiced, the mind does not cling, does not attach, does not settle in the eight worldly conditions, but equanimity or revulsion settles in, this is its fruit. Therein, what is the perception of suffering? That perception, understanding, that "all formations are suffering"... Various determinations, graspings, this is the perception of suffering. What is its fruit? When the perception of suffering is developed, made much of, the mind does not incline, does not settle, does not stand firm in laziness, heedlessness, or bewilderment. Equanimity or revulsion stands firm. This is its fruit. Therein, what is the perception of non-self? The perception, understanding, determination, grasping that “all phenomena are non-self,” this is the perception of non-self. What is its fruit? When the perception of non-self is developed, made much of, the mind does not incline, does not settle in ego-making. Mine-making does not stand firm. Equanimity or revulsion stands firm. This is its fruit. Therein, what is the perception of impurity? The perception, understanding, determination, grasping that “beings and formations are impure,” this is the perception of impurity. What is its fruit? When the perception of impurity is developed, made much of, the mind does not incline, does not settle, does not stand firm in the sign of beauty. Equanimity or revulsion stands firm. This is its fruit. Therein, the full understanding of the five aggregates was taught by the Blessed One. Therein, the perception of impurity is for the full understanding of the form aggregate. The perception of suffering is for the full understanding of the feeling aggregate. The perception of non-self is for the full understanding of the perception aggregate and the volitional formations aggregate. The perception of impermanence is for the full understanding of the consciousness aggregate. Therein, with tranquility, craving is eradicated. With insight, ignorance is eradicated. With non-hatred, hatred is eradicated. With non-delusion, delusion is eradicated. With the perception of impermanence, the perception of permanence is eradicated. With the perception of suffering, the perception of pleasure is eradicated. With the perception of non-self, the perception of self is eradicated. With the perception of impurity, the perception of beauty is eradicated. Tranquility has the characteristic of gathering the scattered mind. Its proximate cause is the jhānas. Insight has the characteristic of penetrating all phenomena as they truly are. Its proximate cause is all that is to be known. Non-greed has the characteristic of withdrawing from desire. Its proximate cause is abstinence from taking what is not given. Non-ill-will has the characteristic... Non-aversion, its proximate cause is abstinence from killing. Non-delusion, its characteristic is not being obstructed by objects, its proximate cause is right practice. The perception of impermanence, its characteristic is grasping the destruction of conditioned things, its proximate cause is rise and fall. The perception of suffering, its characteristic is recognizing contact with defilements, its proximate cause is feeling. The perception of non-self, its characteristic is not being followed by any phenomena, its proximate cause is the perception of phenomena. The perception of impurity, its characteristic is grasping the discolored, the putrid, the bloated, its proximate cause is disenchantment. When these nine points are taught, the entire wholesome side is taught. And that can be known by the learned, not by the unlearned; by the wise, not by the unwise; by the diligent, not by the negligent. 67. There, for one devoted to permanence, whose mind is repeatedly driven away, and who does not reflect with mindfulness, the perception of impermanence does not arise. For one devoted to pleasure in the five sense objects, and who does not reflect on the unsuitability of their posture, the perception of suffering does not arise. For one devoted to self in aggregates, elements, and sense bases, and who does not reflect on the analysis into various elements, the perception of non-self does not arise. For one delighting in color and form, and devoted to beauty in the body, and who does not reflect on its hidden impurity, the perception of impurity does not arise. Faith, its characteristic is freedom from remorse, its manifestation is conviction. Its proximate cause is the four factors of stream-entry. For thus it was said by the Blessed One: "The faculty of faith, monks, where is it to be seen? In the four factors of stream-entry, in wholesome phenomena." The faculty of energy, its characteristic is not turning back like a hero, its manifestation is the exertion of energy. Its proximate cause is the four right exertions. As it was said by the Blessed One: "The faculty of energy, monks, where is it to be seen? In the four right exertions." Mindfulness, its characteristic is remembering, its manifestation is non-confusion. Its proximate cause is the four foundations of mindfulness. As it was said by the Blessed One: "The faculty of mindfulness..." The faculty, monks, where is it to be seen? In the four foundations of mindfulness. Concentration has the mark of one-pointedness, its manifestation is non-distraction. Its proximate cause is the four knowledges. As said by the Blessed One: The faculty of concentration, monks, where is it to be seen? In the four jhānas. Wisdom has the mark of understanding, its manifestation is the discernment of reality. Its proximate cause is the four Noble Truths. As said by the Blessed One [see Saṃyutta Nikāya]: The faculty of wisdom, monks, where is it to be seen? In the four Noble Truths. The four wheels [see Aṅguttara Nikāya 4.31]: Dwelling in a suitable region is a wheel, reliance on good people is a wheel, right self-direction is a wheel, having made merit in the past is a wheel. There, dwelling in a suitable region has the mark of reliance on noble ones, it is the proximate cause of reliance on good people. Reliance on good people has the mark of reliance on noble ones, it is the proximate cause of right self-direction. Right self-direction has the mark of right practice, it is the proximate cause of merit. Merit has the mark of accumulation of wholesome states, it is the proximate cause of all attainments. The eleven states rooted in virtue: For one who is virtuous, there is no remorse... ...that is the knowledge and vision of liberation, the understanding "there is no more for this state of being." There, virtue has the mark of abstention, it is the proximate cause of non-remorse. Non-remorse has the mark of not blaming oneself, it is the proximate cause of joy. Joy has the mark of delight, it is the proximate cause of rapture. Rapture has the mark of gladness, it is the proximate cause of tranquility. Tranquility has the mark of being workable, it is the proximate cause of happiness. Happiness has the mark of non-affliction,