English
Like "deep indeed, gone to the deep" in the context of wrong views, etc. "Without remainder" means not leaving anything behind. "Devoid of the five stakes" means devoid of the five mental stakes. Single- In eight hundred defilements, Seventy-three come as single items, like "conceit of birth." Thirty-six as pairs, like "anger and ill-will." One hundred and five as triplets, like "three unwholesome roots." Fifty-six as quadruplets, like "four cankers." Seventy-five as quintuplets, like "five lower fetters." Eighty-four as sextuplets, like "six roots of contention." Forty-nine as septuplets, like "seven latent tendencies." Sixty-four as octuplets, like "eight bases of defilement." Eighty-one as nonuplets, like "nine bases of resentment." Seventy as decuplets, like "ten bases of defilement." One hundred and eight as eighteen-fold, like "eighteen courses of craving for internal arising." Thus, in these eight hundred and one defilements. The remaining six hundred and ninety defilements, Together with the sixty-two views from the Brahmajāla Sutta, Become seven hundred and fifty-five. Or alternatively, Fourteen unwholesome single-factors, Twenty-five common to wholesome and indeterminate, Fourteen common to the wholesome triplet, And twenty-seven material forms, Making the two, growth etc., one, These are eighty phenomena. Among these, setting aside one of the two states, Seventy-nine are internal, Seventy-nine are external. All together, they are one hundred and fifty-eight. From the arising of ten defilements in each of these, There are one thousand five hundred and eighty defilements. Or alternatively, Fifty-three immaterial phenomena, Eighteen material forms, The space element, And characteristic forms, These seventy-five phenomena, Become one hundred and fifty by way of internal and external division. There, with ten defilements in each, It is also one thousand five hundred defilements. Similarly, here, Making feeling five-fold by way of the faculty of pleasure, etc., Fifty-seven immaterial phenomena, And eighteen material forms, These seventy-five phenomena conducive to insight, Become one hundred and fifty by way of internal and external division. are. In each of these, there are ten defilements, thus one thousand five hundred defilements. Another method: In the twelve unwholesome mind-moments, in the first, six defilements, in the second, seven, in the third, six, in the fourth, seven, in the fifth, six, in the sixth, seven, in the seventh, six, in the eighth, seven, in the ninth, five, in the tenth, six, in the eleventh, five, in the twelfth, four. All together, seventy-two. These, being related to the five doors, in each of the five objects like forms, seventy-two each, making three hundred and sixty. But those related to the mind-door, in each of the six objects, seventy-two each, making four hundred and thirty-two. All together, seven hundred and ninety-two. These, due to being internal and external objects, are one thousand five hundred and eighty-four defilements. This should be understood. Or, the five objects like forms, and the remaining five objects of phenomena based on form, feeling, perception, mental formations, and consciousness, these are ten. Divided into internal and external, they are twenty. And conceptualizations, making twenty-one. In these twenty-one objects, seventy-two defilements each, making one thousand five hundred and twelve defilements. Or, in the twelve unwholesome mind-moments, in the first, twenty phenomena, in the second, twenty-two, in the third, twenty, in the fourth, twenty-two, in the fifth, nineteen, in the sixth, nineteen, in the seventh, nineteen, in the eighth, twenty-one, in the ninth, nineteen, in the tenth, twenty-one, in the eleventh, sixteen, in the twelfth, sixteen. All together, the unwholesome phenomena are two hundred and thirty-six. These, in each of the six objects, are two hundred and thirty-six each. All together, one thousand four hundred and sixteen. Thus, in this way too, one thousand five hundred defilements should be understood. "Of others" refers to the cravings that wander, by contemplating past states, etc., as "thirty-six past" and so on. "Elimination" means eradication by the noble path. For it is said, "having eliminated one thousand five hundred defilements." In ultimate reality, since past states, etc., are not to be abandoned by the path, It is said: "grasping at past states and so on, non-grasping in their elimination." However, what is said in the Paṭṭhāna, in the triad beginning with "the phenomenon to be abandoned by insight is a condition by way of immediate condition for the phenomenon to be abandoned by insight," and similarly in the triad of past phenomena to be abandoned by insight, beginning with "past phenomena are to be abandoned by insight," and the mention of phenomena to be abandoned by insight and so on in the three times, that should be understood as being said because the past and so on are defiled and lead to lower realms, and are not superior to phenomena to be abandoned by insight. "Not a word for spoken meaning" – this is a partial statement of what is excluded by "a word for the meaning of benefit." Just as this word 'attha' is not a word for spoken meaning, so too it is not a word for scope, purpose, and so on. "As stated" means for the meaning of benefit. In the explanation of the phrase "not for harm, meaning, praise, or gain," although self-interest and others' interest and so on are mentioned (Mahāni. 69) independently of the Sutta, because they are not specified as Sutta meanings, yet not a single type of meaning among them goes beyond what is to be illuminated by the Sutta, therefore it is said: "the Sutta indicates them." In this interpretation, the word 'attha' can also be a word for spoken meaning. Indeed, the first five types of meaning are synonyms for benefit; the next six are types of spoken meaning; and the last ones are of both natures. Among these, due to difficulty in comprehension, "deep" means not easily fathomed; "hidden" means not open; "covered" means concealed by dust, like roots and water, or by the arrangement of letters and so on; "to be led" means to be understood by determination; "led" means to be understood simply by its literal sense. "Blameless," "undefiled," "purified" are said by way of synonyms, or by way of wholesome, resultant, or functional phenomena. "Ultimate meaning" is Nibbāna, or simply the unperverted nature. "Excellently revealed" because they are revealed by its supreme nature. "So much of that Blessed One's teaching is included in the Sutta" (Pāci. 1242), and "five hundred Suttas in one's own tradition" (Dha. Sa. Aṭṭha. Nidānakathā; Kathā. Aṭṭha. Nidānakathā). With this intention, in such contexts, the word "sutta" is used figuratively, it is said, "it is called 'sutta' because it indicates meanings." That the teaching of the Suttanta leads to the attainment of ultimate benefit, this too is said referring to the Suttanta teaching's being conducive to the welfare of those to be trained. And its conduciveness should be seen as conforming to the dispositions of those to be trained, likewise its primary role in proclaiming one's own welfare and so on. By "others" means by the Vinaya and Abhidhamma. In "ratti" and so on, it refers to the subjects of the Vinayas concerning night and kings. But since "abhiratti" is not said, should "ratti" not be taken? And "abhi" is a particle that specifies the actions of knowing and marking, as in "abhiññātā abhilakkhitā" (well-known, well-marked)? No, because "abhiññātā abhilakkhitā" are words distinguished by "abhi," and being in apposition with the word "ratti," they refer to the subject of "ratti." And here, in the presence of a signifying word, particles merely illuminate that meaning, so the particle "abhi," which illuminates the meaning of the word "lakkhita" (marked), is said to be used in the sense of marking. And the word "abhiññāta" (well-known) should be understood as a synonym for "abhilakkhita" (well-marked). But for the word "abhivinaya," the formation of the compound should be seen as in "abhipurisa" (excellent man). For particles have many meanings, and the usage of words has many distinctions of meaning. Although teachings and so on do not exist independently of what is to be taught and so on, commands and so on, are especially dependent on the teacher and so on, so their distinction is stated according to their specific connection to each. Just as the laying down of commands is especially dependent on those worthy of command due to skill in that, similarly, conventional and ultimate provisions are dependent on those who make provisions, thus the dependence of commands and so on on the teacher is stated. Just as the teaching is especially dependent on the individual to be trained in that way, like the disposition of an offense, so too is the teaching dependent on the Dhamma, as it is said, "to be taught... and so on... by its nature." The statement of views to be untangled, like the names and forms of restraint and non-restraint, occurs when there is a verbal object, not when there is not, so it is especially dependent on that, he says, "of what is to be spoken... and so on... speech." "Upārambha" and so on means reproach, escape, Dhamma-treasure, and protection. Par The acquisition of the scriptures is the good and bad practice of acquisition. The collection of scriptures is the basis for the constituent scriptures, just as "branches are on a tree." This should not be questioned in terms of direct expression or in terms of subject and object, for it has already been stated that the Vinaya and so on are profound. The Dhamma, indeed, are the Vinaya and so on, and their subject is the meaning. Teaching and penetration are concerned with the Dhamma and its meaning. By "of penetration" and so on, it shows the difficulty of comprehension, because the Dhamma and its meaning are difficult to penetrate,