English
The path leading to the cessation of the world, through the penetration of development, he rightly went, he practiced, thus he is Sugata. Similarly, whatever in this world with its deities was seen, heard, sensed, cognized, attained, sought, known, investigated with the mind— all that he rightly perceived, as if an amalaka fruit in the palm of his hand, he went, he understood, thus he is Sugata. Now, explaining the meaning of "Lokavidū" (Knower of the World), he says, "Because he knew the world in every way," and so on. Therein, "in every way" means in all aspects, whatever world, by whatever means. in whatever way it is to be known, in that way, that is the meaning. To show those ways, “by nature,” etc., was said. Therein, by nature means by the nature of suffering. Indeed, all the world is of the nature of suffering. As it is said, “in brief, the five aggregates of clinging are suffering.” By origination means from which it originates, from craving, etc. By cessation means where it ceases, from the unconditioned. By the way to cessation means by which method that cessation is to be attained, from the Noble Path, since there is no other way than this. Thus, having said, “he knew the world in every way,” showing the Sutta that establishes that meaning, he says, “where, friends,” etc. And this Sutta, “Where, venerable sir, there is no birth... ...no reappearance, is it possible, venerable sir, to know or see or reach the end of the world by going?” (S.N. 1.107; A.N. 4.45) was spoken by the Blessed One, when questioned by the devaputta Rohita, referring to the destination of the world of space. Therein, by “there is no birth,” etc., birth, etc., are directly rejected, and by the two words “does not pass away, does not reappear,” passing away and reappearing are rejected again and again. Some, however, say, “‘there is no birth,’ etc., was said in terms of those born from the womb, etc., the other in terms of spontaneous generation.” That is free from birth, etc. By going means by going step by step. The end of the world means Nibbāna, which is the end of the world of formations. To be known means to be known. To be seen means to be seen. To be reached means to be reached. Or the reading is, “known, seen, reached.” Therein, the meaning is, “I do not say that by going, this end of the world is known, this is seen, this is reached.” This means one who seeks Nibbāna. Although it is not possible to know, see, or reach the end of the world by going step by step, yet, showing that he points out and demonstrates it in a limited, circumscribed place, he says, “but also,” etc. Therein, “in this fathom-long body” means in this body of a fathom's measure. By this, he shows the aggregate of form. “With perception” means together with perception. By this, the perception With consciousness, he shows the three aggregates such as feeling, because they are accompanied by perception. It means, it is with consciousness. By this, he shows the aggregate of consciousness. But in the non-conscious, it is not possible to designate a mere collection of form arising from climate, this is the intention. World: the world of aggregates and so on. Cessation of the world: the cessation of that world, or Nibbāna itself. For Nibbāna too, since it is designated in dependence on the aggregates, it is designated within the body itself. For even that which is not a place, it is indicated by way of place by way of those whose cessation it is, by way of metaphor, just as, “The eye is dear and pleasing in the world, here this craving is abandoned when abandoned, here it ceases when ceasing.” By going: by ordinary going. End of the world: Nibbāna, which is the cause for the ending of the world of formations. At any time: never. Without attaining: without realizing by the highest path. Release: liberation, escape. Therefore: because there is no liberation from the suffering of transmigration without attaining the end of the world, therefore. Hava: a mere particle. Knower of the world: one who knows all the world from its nature and so on. Of good wisdom: one with beautiful wisdom. Gone to the end of the world: having known the world by the realization of full understanding, and gone to the end of the world by the realization of abandonment. His holy life of the path being completed, he has lived the holy life. All defilements being calmed, or the truths of the four Noble Truths being fully realized, he is one who is calmed. Does not long for: does not desire, just as this world, so also the other world, he does not long for, because he has no rebirth. Thus, although the knowledge of the world has been shown completely, because it has been shown from its nature and so on, the world, however, has been spoken of only in part. So, to show it completely, “Moreover, there are three worlds,” and so on, has been said. There, the collection and continuum of aggregates bound to faculties is the world of beings. A being is one who clings to forms and so on, with seventy-seven clingings. It is called world because wholesome and unwholesome and their results are found therein. The collection and continuum of forms and so on, not bound to faculties, is the world of space, where they are found. Here, mobile and immobile beings, and it is their space. Because it is their support, it is also called the "container world." Both aggregates are the conditioned world, conditioned by causes, they decay and perish. "Sustained by nutriment" means sustained by conditions, meaning their existence depends on conditions. Here, the word "nutriment" has the meaning of condition, as in "this nutriment is for the arising of unarisen sensual desire" and so on. Thus, by "all beings," even non-percipient beings are included. But this being sustained by nutriment is, in the ultimate sense, a conditioned phenomenon, not a being-phenomenon, so it is said: "where 'sustained by nutriment' occurs, the conditioned world should be understood." If so, how is "all beings" to be understood? This is not a fault, it is a teaching based on the person. Why then does the Blessed One sometimes teach the Dhamma based on the person, and sometimes based on phenomena? Due to the variety of teaching styles and the dispositions of those to be trained. For the Buddhas, the Blessed Ones, have attained mastery in teaching, and they teach the Dhamma as they wish, sometimes based on the person, sometimes based on phenomena. And for those to be trained who have not yet entered the path of the Teaching, they teach a teaching based on the person. And for those who have entered, one based on phenomena. The teaching based on the person pertains to conventional truth; the other pertains to ultimate truth. The former is conducive to compassion; the latter is conducive to wisdom. Or the former is for those of the lineage who follow faith. For they rely on persons; the latter is for those of the lineage who follow Dhamma. Or, due to their faith-character, for those who are world-masters, it is based on the person; due to their wisdom-character, for those who are Dhamma-masters, it is based on phenomena. And the former is interpretable; the latter is definitive. Thus, it should be understood that the Blessed One, considering various distinctions, teaches these two kinds of teachings in different places. For those holding views, the conception of "self and world" in terms of eternalism and so on, mostly pertains to beings, not to conditioned phenomena. He said, "Whether the world is eternal or the world is not eternal," in the place where it is said, "the world of beings should be understood." "As far as the sun and moon revolve" means in as many places as the sun and moon turn and wander. "The directions shine, resplendent" means by their wandering, those directions become bright and shine. Or, "directions" is a plural of usage, therefore, it means "as many directions as the self-shining sun and moon illuminate and make bright." "So a thousandfold world" means a thousand kinds of space-world of that measure, meaning a thousand world-systems. Or, the reading is "so a thousandfold possessor," meaning "so much, a thousand, it possesses." "Here" means in the world counted as a thousand world-systems. "That too" means all three kinds of world. "Completely understood" means completely penetrated. How did he penetrate? He says, "Thus indeed," and so on. "Thus indeed" is connected with "completely known." "By him" means by the Blessed One. "One world: all beings subsist on food" means by that discourse based on individuals, where the dependence of all formations on conditions is stated, all the world of formations is of one kind, there being no other kind. In "two worlds," and so on, the meaning should be understood in this same way. By the mention of names here, Nibbāna is not included, because it is not of the nature of a world. But does not "subsist on food" imply that the path and fruit states also become worlds due to their dependence on conditions? No, it does not, because here "world" is intended to mean the knowable states of the truth of suffering. Or, that which is grasped as "does not break up, does not fall apart" and is not so, that is "world"; thus, for those free from that grasping, the supramundane states, there is no "world-ness." "Three feelings" means by way of pleasure, pain, and equanimity. "Four foods" means the four foods: edible food, contact food, mental volition food, and consciousness food. Among these, edible food brings forth the eighth form of nutriment, thus it is food. Contact brings forth the three feelings, thus it is food. M Non-volitional intention brings rebirth in the three existences, thus it is nutriment. Consciousness brings mind-and-matter at the moment of rebirth, thus it is nutriment. The aggregates that are objects of clinging are the aggregates of clinging. The six internal sense bases are from the eye-base up to the mind-base. The seven stations of consciousness are: