English
like "seeing, he sees" (MN 1.203) and so on, concerning water and the like. Thus, in these sixteen types of doctrinal foundations: these three parts of defilement, in terms of craving and so on; these three parts of purification, in terms of cleansing and so on; these three parts of penetration, in terms of the aggregates of morality and so on for trainees; and these three parts of the perfected ones, in terms of the aggregates of morality and so on for perfected ones— in terms of these, there are twelve root foundations. When these are divided in detail, they become four thousand ninety-six. And these should be extracted as they are seen. But since, by way of summary, there are three defilement-parts of craving, such as craving for sensual pleasures, two defilement-parts of views, such as eternalism and annihilationism, and three defilement-parts of misconduct, such as bodily misconduct; thus there are eight defilement-parts. By way of giving Dhamma, material things, and fearlessness, there are three kinds of meritorious deeds based on giving, by way of good bodily conduct, etc., there are three kinds of meritorious deeds based on morality, and by way of tranquility and insight, there are two kinds of meritorious deeds based on development; thus there are exactly eight parts of wholesome tendencies. The faith-follower, the faith-liberated, the Dhamma-follower, the attained-to-view, the body-witness – for these five trainees, each having three aggregates of morality, etc., there are fifteen parts of penetration. For those liberated by wisdom, there are three supreme fruit-dharmas, distinguished by emptiness, signlessness, and desirelessness. For each of these, there are three aggregates of morality, etc., and similarly for those liberated in both ways, making eighteen. Including the unconditioned element, due to the common absence of anything to be trained, there are nineteen parts of the untrainees. Thus, the former thirty-one, and these nineteen, make exactly fifty defilement-related and other dharmas. Therefore, in accordance with these fifty defilement-related and other dharmas, there are fifty suttas. And since those liberated by wisdom, without making a distinction from those liberated in both ways, and by not grasping the unconditioned element, are not untrainee-parts in the direct sense, but rather there are only nine untrainee-parts, thus there are exactly forty. Therefore, it is also said in the Petaka: "It should be sought in forty ways, the establishment of the teaching is indicated in fifty ways." But by way of summary, according to the detailed method mentioned earlier, there are sixteen. Again, by way of the three kinds of defilement-related parts, etc., there are twelve. Again, by way of defilement of craving, views, and misconduct, and purification of craving, views, and misconduct, there are six. Again, defilement-related, wholesome tendency-related, vision-related, wholesome tendency-related, untrainee-related, and so on. and they are, again, by way of root-conditions, they are four, by way of being common-to-ordinary-people, common-to-learners, common-to-adepts, they are three, again, by way of being conducive-to-defilement and conducive-to-purification, they are just two. But by way of condition, it is just one kind. Thus, even though it is one kind by way of condition, by way of being conducive-to-defilement and conducive-to-purification, it is two kinds; by division, it should be extended up to four thousand ninety-six kinds. Thus, this Patthana should be understood by way of summary and by way of division. The meaning is that this refers to the division of Patthana, not just the former. "Lokikaṃ assatthīti" (worldly exists for him), or "lokiyaṃ" (worldly) from association with the worldly. "Suttaṃ padesena" means by a part, by one part. "Sabbapadesu" means in the third parts of those respective texts. "Buddhādīnaṃ" means of Buddhas, Paccekabuddhas, and Buddha's disciples. Here, Dhamma should be understood by the inclusion of "Buddha, etc.", or by the word "etc.". "Pariṇamati" means ripens. "Dharanti" means they continue to exist in a continuous manner. "Nti" means evil kamma. "Teti" means the aggregates produced by wholesome kamma. "Rakkhanti" (they protect) means they do not give opportunity to ripen by giving result. And this meaning is applicable to kamma to be experienced in the next existence; in other cases too, it is obtained as appropriate. Therefore it is said: "in the second or third existence". 113. One who practices a blameless and happiness-bringing practice is, in the ultimate sense, called "self-lover"; therefore it is said "one who desires one's own happiness". For one who desires happiness connected with happiness, desires only happiness, and is thus a "happiness-lover". "By way of being extensive" means by way of being extensive, which is reckoned as the place where widely spread views arise. 114. "In the seen phenomena of suffering, etc." - this is locative case indicating "being" or "state"; the meaning is: when the phenomena of suffering, etc. are seen and known. "Uddha" (upwards, above) etc. means the complete inclusion of times and places; therefore it is said: "Uddha" means the future, and above, etc. "By going" means by the going of decease and rebirth. 115. "For the purpose of strengthening the city gate" means for the purpose of strengthening the outer part of the city gate. "By reason of deep 'nema'" - "nema" is said to be of buried pillars, etc. having entered the earth, the place where it stands, deep-rimmed, because its rim is deep, the state of being deep-rimmed, by that. Shaking is moving from here to there from its fixed position, stirring is dislodging from a fixed place. Having fully penetrated means having entered by way of understanding the true nature without error, it means having become as if fully entered. By way of abandoning the fetters, he brings forth and shows the remainder of the verse. Or else, without abandoning what is to be abandoned, there is no success in development, thus, the abandonment of what is to be abandoned, which is implicit in the meaning, is to be connected with the two words "internal" and "external", to show that "internal" and "external" means the disassociation from the lower and higher fetters, to support this meaning by the Pāli, it is said, "Therefore, he said, in all the world." With non-greed as the head means with non-greed as the forerunner, because the meditator is called "one whose desire is for renunciation." The perception of impurity is said to be "especially predominant in non-greed" because it is an antidote to lust, or by way of the ten impurities. Attained jhānas and so on, by the word "so on" he includes insight and so on. Because ill-will is the cause of the delight in harming and lust, all four brahmavihāras are predominant in non-ill-will, thus he says, "four...etc...non-ill-will is a dhamma-path." The connection is "jhānas and so on are attained." The ten recollections...etc...the dhamma-path of right mindfulness is attained, the intention is that they are to be attained with mindfulness as the head. In the development of mindfulness of breathing, concentration is also predominant, not just mindfulness, to show this, it is said, "ten kasiṇas...etc...right concentration is a dhamma-path." The inclusion of what is attained by way of the analysis of the four elements should also be understood here. 116. Distinguishing characteristics are signs of recognition. Evil is more evil, thus he says, "it is evil," and "more evil" is said by way of gender inversion. Plural in the singular means the plural is used where the singular should be. 117. By way of the clinging to craving for attachment means by way of craving for existence and views of existence. For these cause beings to cling to existences. By way of the clinging to excessive running about It is called the view of annihilation. For it, having made the cutting off of existence the cutting off of existence itself, clings to it, thus it is called the clinging of overshooting. They shrink back, meaning they contract from right practice. They overshoot, meaning they go beyond right practice. And of these, of these two clingings, and of all other wrong views. 118. This is a desirable result, an undesirable result, meaning this fruit, called a desirable result, called an undesirable result. “They would not know, though desiring,” by this, showing the meaning of the word “would not know” through its connection with the word “desiring.” It is not found, meaning it does not exist. 120. These are the karma, the karma-sign, the destiny-sign. This is indeed a spreading out, that is, the hanging down of shadows. It happens thus, meaning regret arises, of the kind “Indeed, I have not done good,” and so on. 122. By seekers, meaning by those who seek and accomplish in their own and others’ continuities. Having suffering as its outcome, meaning having suffering as its fruit. By three causes, meaning by body, speech, and mind. For these are called causes by being the doors for their respective restraints. Or by three places, meaning by three places of origin. Covered, meaning a covering. “Called a place of arising” this is said taking the commonality of being a stone. 123. Mixed with dust, meaning mixed with flower dust. Of him, meaning of that trainee or arahant sage. Showing that there is no loss of faith or loss of possessions for the villagers due to his walking in the village, as there would be for those with great desires, etc., but rather there is only increasing growth, he says, “it is just natural.” Internal meditation, meaning the meditation on the Four Noble Truths. By that, meaning by wholesome bodily and verbal action. Steadiness is called strength, showing its meaning, he says, “strong means stable.” Love that depends on oneself, taking oneself as the object, he says, “equal to oneself,”