English
The Sutta on non-learner-sharing, The Sutta on defilement-sharing and latent-tendency-sharing, The Sutta on defilement-sharing and penetration-sharing, The Sutta on defilement-sharing and non-learner-sharing, The Sutta on defilement-sharing and penetration-sharing and non-learner-sharing, The Sutta on defilement-sharing and latent-tendency-sharing and penetration-sharing, The Sutta on latent-tendency-sharing and penetration-sharing, The Sutta on defilement-sharing of craving, The Sutta on defilement-sharing of wrong view, The Sutta on defilement-sharing of misconduct, The Sutta on purification-sharing of craving, The Sutta on purification-sharing of wrong view, The Sutta on purification-sharing of misconduct. It is said. Because it should be asked, "Among those Suttas, what kind of defilement is there among the defilements and so on taught by the Blessed One?", it is said, "There, defilement is threefold: defilement of craving, defilement of wrong view, defilement of misconduct". "There" means among those Suttas, among the defilements and so on. Because it should be asked, "Among that threefold defilement, by what wholesome quality is the defilement of craving purified?", it is said, "There, the defilement of craving is purified by tranquility". is said to be "hatī". There, it refers to the three kinds of defilements like craving. Since it should be asked, "Which aggregate is that tranquility among the aggregates?", it is said, "That tranquility is the aggregate of concentration." Since it should be asked, "By what is the defilement of wrong view purified?", it is said, "The defilement of wrong view is purified by insight." Since it should be said, "Which aggregate is that insight?", it is said, "That insight is the aggregate of wisdom." Since it should be said, "By what is the defilement of misconduct purified?", it is said, "The defilement of misconduct is purified by good conduct." Since it should be said, "Which aggregate is that good conduct?", it is said, "That good conduct is the aggregate of morality." Since it should be said, "What happens to a person established in that morality?", it is said, "For one established in that morality," and so on. If attachment, a longing for existence, arises for that moral person established in morality, which is good conduct, in the existences of sensual, fine-material, and immaterial realms, then "evaṃsāyanti" is a separation of words into "evaṃ assa ayaṃ". Thus, for one established in morality, this attachment, this longing for existence, becomes a basis for merit-making through the development of tranquility and insight. And by the word "ca", it is implied that it also becomes a basis for merit-making through giving and morality. There, it leads to rebirth in those sensual, fine-material, and immaterial realms. Since it should be asked, "How many suttas are there that show defilements and so on?", it is said, "These are four suttas," and so on. There are four distinct suttas: the sutta pertaining to defilement, the sutta pertaining to latent tendencies, the sutta pertaining to penetration, and the sutta pertaining to the unconditioned. There are four combined suttas: the sutta pertaining to defilement and latent tendencies, the sutta pertaining to defilement and penetration, the sutta pertaining to defilement and the unconditioned, and the sutta pertaining to latent tendencies and penetration. Thus, there are eight suttas. These same eight suttas, as described, exist. They are common. Suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are conducive to defilement, conducive to purification, conducive to penetration, conducive to the destruction of taints, suttas that are neither conducive to defilement, nor conducive to purification, nor conducive to penetration, nor conducive to the destruction of taints— eight suttas are made and mixed, becoming sixteen suttas. Among these sixteen suttas, four single suttas and four double suttas and two triple suttas are found in the Pāḷi. Two double suttas and two triple suttas and two quadruple suttas are found in the commentary (Netti. Atthakatha. 89). “If the sixteen suttas of the type mentioned are analyzed according to the Paṭṭhāna method, then the entire nine-fold teaching of the Pariyatti, such as Sutta and Geyya, would remain unanalyzed by the Paṭṭhāna method.” Because this must be said, it is stated, “by these sixteen suttas,” and so on. By these sixteen suttas, analyzed according to the Paṭṭhāna method, the entire nine-fold Sutta of the Pariyatti becomes analyzed by the Paṭṭhāna method and differentiated. A verse should be inferred from a verse, based on the divisions like conducive to defilement. An exposition should be inferred from an exposition, based on the divisions like conducive to defilement. A sutta should be inferred from a sutta, based on the divisions like conducive to defilement. 90. “Among those sixteen suttas, such as those conducive to defilement, which is the sutta conducive to defilement?” Because this must be asked, it is stated, “Among these, which is the sutta conducive to defilement?” and so on. “Among these,” means among those sixteen suttas, such as those conducive to defilement, “which sutta is called the sutta conducive to defilement?” he asks. “Blind with desires, entangled in the net, Covered by the covering of craving; Bound by the fetters of heedlessness, Like fish, like in the mouth of a fish-trap; Aging and death follow, as a suckling calf follows its mother. This discourse, because it proceeds by way of declaring and making known the defilement aspect, is called a discourse pertaining to the defilement aspect. Those beings who are blinded by desires, blinded by craving, covered by the net of craving, veiled by the covering of craving, bound by the fetter of heedlessness, or should be bound, for those beings aging and death follow, just as aging and death follow those fish caught in the mouth of a fish-trap, so too aging and death follow those beings. Just as a suckling calf follows its mother, so too aging and death follow those beings – this connection should be made. Or, just as a suckling calf follows its mother, and just as fish caught in the mouth of a fish-trap are followed by aging and death, so too those beings who are blinded by desires and should be bound by the fetter of heedlessness, for them aging and death follow – this connection. Because it is said "this very discourse" – "These four, monks, are wrong paths. Which four? One goes on the wrong path due to desire, one goes on the wrong path due to hatred, one goes on the wrong path due to delusion, one goes on the wrong path due to fear. These, monks, are the four wrong paths. This the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this – From desire, from hatred, from fear, from delusion, whoever transgresses the Dhamma; his fame declines, like the moon in the dark fortnight." This is a discourse pertaining to the defilement aspect – It is said. From desire, due to the cause of desire; from hatred, due to the cause of hatred; from fear, due to the cause of fear; from delusion, due to the cause of delusion – whoever, be he a king or a Vinaya-holder, transgresses the Dhamma, the Dhamma of the good, by going beyond it, for that king or that Vinaya-holder, fame, renown, retinue, and wealth decline. Just as the moon declines in light during the dark fortnight, so too it declines – this is the connection. Because it is said "only this much", it is stated: "Mind precedes all mental states... the wheel follows the foot of the ox – this is a discourse pertaining to the defilement aspect." The meaning is clear. In the commentary too, it is explained. When one is sluggish and a great glutton, a sleeper, lying rolling about; Like a great pig fed on slops, the fool repeatedly enters the womb. This discourse, too, is called a discourse belonging to the defilement-producing category, as it functions to declare and make known matters concerning the defilement-producing category. Just as a great pig, a village pig fed on slops, is a sleeper, prone to sleeping, and lies rolling about, so too, when a foolish being is a great glutton, that foolish being, overcome by sloth and torpor, becomes a sleeper, caressed by soft-touch beds and soft hands, lying rolling about, and repeatedly enters the womb. As rust arisen from iron, having arisen from it, eats that very iron; So for one who is exceedingly impure in conduct, their own deeds lead them to a bad destination. This discourse, too, is called a discourse belonging to the defilement-producing category. Just as rust, a defilement arisen from iron, having arisen from it, from that iron, eats that very iron, so too, for one who is exceedingly impure in conduct, for a person who has transgressed pure conduct, their own unwholesome deeds lead them to a bad destination. As a thief caught at the break-in, is tormented and bound by his own deed; So this populace, having passed away, in the other world, is tormented and bound by its own deed. This discourse, too, is called a discourse belonging to the defilement-producing category.