English
it is called "Paṭṭhāna" — this is the meaning. "Mixed" means by "leading to defilement and leading to latent tendencies," etc., mixed in pairs, threes, and fours. "Proceeding to make known the state of defilement," meaning it is taught making that its object. And this is merely an explanation of the meaning. The meaning should be understood by the derivation "they become in the defilement-part." "Saṃkilesabhāgika" is also a reading. For that, it means: "it has a defilement-part," or "it is assigned to the defilement-part," or "it is by nature awakening the defilement-part" is "saṃkilesabhāgika." That very thing should be understood as "saṃkilesabhāgiya." "Padālana" is eradication. And here, the dependence on eradication should be understood as included by the term "eradication." "Asekkhā" means the phenomena of the Asekkhā. "By way of their mixed method" means of those defilements... by way of rejection, non-rejection, and mixed methods for the four, such as the non-shareable. Having stated that the terms are established by their grasp and definition, as in "Those are six pairs," it will then explain the meaning of "made common" by showing its nature directly. Having said "There is no reason not to remove," it then shows the reason for removal, citing the Pāli as "Thus it will be said." Purification is from defilement, as only the defiled is desired for purification. Since purification is the cleansing from defilement by way of temporary suppression, etc., it is said, "That, however, is essentially the shareable by latent tendencies, etc." Here, purification by temporary suppression and overcoming is by way of the shareable by latent tendencies, etc. Purification by eradication and tranquilization is by way of the shareable by penetration. Purification by way of the shareable by the perfected is to be understood as tranquilization itself. The teaching that is conducive to lust, etc., is the shareable by defilement. The teaching that is conducive to renunciation, etc., is the shareable by latent tendencies. That which severs offenses, both with and without remainder, is the shareable by penetration and the shareable by the perfected. Since the shareable by defilement was shown first, as in "The discourse shareable by craving-defilement," it is said, "Defilement is threefold... for the purpose of showing the object." Craving for existence is the desire for existence. It arises, meaning it does not cease. In this or that existence, whether in the sense-sphere, form-sphere, or formless-sphere. By way of connecting terms means by way of connecting with other terms in the method of pairs. Made mixed means made blended. Having taken only the terms to be shown by way of single and quadruple units, and having mixed them by showing the method of repetition, the remaining eight sections of the Patthāna are shown by way of the remaining pairs, and by way of triplets and quadruplets. Thus it says, "Those same eight discourses as stated," etc. The four single units are shown first in the Pāli. The six pairs that appear in the Pāli are four, and two in the commentary. Four Two *tāro tikā* appear in the Pāli, and two in the commentaries. But two *catukkā* appear only in the commentaries. "Not appearing in the Pāli" is said with reference to their not appearing in form. However, their appearance in meaning has been shown. Examples of those which do not appear in the Pāli will be shown later. "By sixteen" means by sixteen kinds. For those suttas are not just sixteen, but are of sixteen kinds. Setting aside the root counting, the method of expansion is the way of *paṭṭhāna*. This is the corresponding detailed counting obtained by the *kāraṇa-sutta* with its *saṅkhāra-gabbha*. By this... (etc.)... there is not. This shows that no part of the Teaching (Pariyatti Sāsana) exists apart from the aforementioned *paṭṭhāna*. It operates appropriately in the manner of those respective *paṭṭhāna*. If the ninefold Teaching, such as Sutta and Geyya, operates only by way of the aforementioned *paṭṭhāna*, how then here should the defilement-producing nature of verses and so on, which are not exemplified, be understood? To show that the Pāli passage "A verse should be inferred from a verse" and so on, proceeds with reference to this question, the phrase "How then?" and so on, was stated. There, "this verse is like" refers to verses exemplified here, such as "Blinded by desires, covered by a net," "Mind is the forerunner of all states," "Released above, below, everywhere," "Whose mind is like a rock." "Verse" means other verses also, found in the Buddha's words in the Tipiṭaka, not exemplified here. To show that any verse, when directly mentioned during explanation as "this verse is like," should be inferred and understood by grasping the method as either "defilement-producing" or "defilement-producing, eradicating latent tendencies, or pertaining to the trainee," it was said, "defilement... (etc.)... is to be known, is the meaning." For the word "or" here implies an unstated alternative. "In the remaining passages" means in the passages of the grammatical suttas. 90. "The Dhamma of the Noble Ones" means the conduct of virtue, distinguished by practice and abstinence. Even not doing what must absolutely be done is an transgression. Wisdom is called *dhonā* because it shakes off defiling states like ignorance, by way of temporary suppression and so on. Having reviewed, having consumed "ñjanapaññā" is said because it is limited by the treatise. "Going beyond that" means not reflecting on requisites, not seeing the danger in using requisites, using them like a debt, one is not freed from the suffering of hell, etc., and from the suffering of the cycle of existence. "Kukkujanaka" is the flower-stalk of a banana tree. "For ruin" means for destruction. "Thus" (tathā) means, just as a banana tree ends with its fruit, so too bamboo and reeds are of the plant species, thus the word "tathā" has the meaning of comparison. Therefore it is said: "fruit of bamboo, fruit of reed." "Even in a good field" by the word "even" (pi) it shows, "what then to say of fields corrupted by faults like barrenness?" "Chakaṇa...pe... meaning" by this it shows that due to the absence of the aforementioned preparation, the seeds are corrupted by faults. 91. "Sajjita" means prepared. "Unexamined" means unobstructed by opposing qualities, healthy. The person endowed with which "What have I heard? What shall I hear?" seeks what is wholesome and lives, that wisdom, the essence of Dhamma, is called "kissavā". "Ill-spoken" means badly spoken, or spoken corrupted by faults like envy and stinginess. 92. "He gathers" means he gathers specially, he produces. "Devoid of truth" means devoid of reality. Therefore it is said: "a liar." "Degenerate son" means a bad son. It refers to one who, having gone forth in the Buddha's dispensation, has a base way of life. "Hell-dweller" means one who is reborn in hell. "The wicked fall into this" thus "papata" (falling place), hell. "Due to the difference in nature of craving, etc." means due to the division of the nature of craving, views, and misconduct, characterized by craving, wrong views, and corrupt conduct. "Due to the difference in states" means for craving: desire, affection, greed, passion, delight, thirst, infatuation, etc., for views: grasping, clinging, wrong resolve, distorted views, perverse views, etc., for misconduct: going to the animal realm, ghost realm, asura realm, etc., these are specific states. By the word "and" (ca), the difference in their types is included, such as sensual craving, craving for form, etc., self-view, eternalism, etc., misconduct of body, etc., killing living beings, etc. 93. "Abundant" means excellent, with oil, etc. And they accumulate much wealth, grain, etc. "Sambādha" means a throng of people. The laying down of the rod, mentioned in "does not harm with a rod," is dependent on the round of rebirths and its cessation. Showing the result of both, it says "that person," etc. 94. "Kiñcana" means that which crushes one who possesses it, i.e., lust, etc. "Palibodha" means that which binds, hinders the progress of wholesome states, i.e., lust, etc. "Kiñcanapalibodha" is kiñcana itself being palibodha. Or, "kiñcanapalibodha" means both kiñcana and palibodha, i.e., material defilements and defilements like lust. "Visesita" means contrary, an unequal action. "Rājabhaṇḍa" refers to the royal harem. "Yācayoga" means fit for asking, because it fulfills the wishes of beggars. Therefore it says "fit to be asked." "Dānayutta" means constantly endowed with the act of giving. Here, "dāna" (giving) is the prepared offering according to the wishes of those who desire it; "saṃvibhāga" (sharing) is the sharing of even a small amount from what one consumes oneself. Here, with the word "hoti" (is), the word "samannāgato" (endowed with) should be connected, not "sotāpanno" (stream-enterer), to show that it says "stream-enterer...is." For here, being endowed with these qualities is prescribed, not the state of a stream-enterer. Thus, it shows that these qualities are characteristics of a stream-enterer, not characteristics of the state of a stream-enterer. Thus it is said, "by a stream-enterer...is obtained." 95. "Lapana" is that by which one speaks, utters, i.e., the lip. 97. "Mudita" means delighted with divine wealth. 99. Although "udatārī" (has crossed) is stated as a past action of crossing, taking "crossing" itself, it says "because crossing the flood is the function of the Noble Path." Similarly, "vippamutto" (completely freed) and "vimutto" (freed) should also be understood as the act of being freed. 100. The word "bhavanti" (become), preceded by "pātu" (manifest), can be an equivalent for "arising" or an equivalent for "manifesting." Therefore, the meaning of the word "pātubhavanti" (become manifest) is given as "arise and become manifest." Of one to whom the Dhamma has appeared,