English
and is an inhabitant. By the word “with Brahmā,” the Brahmās of the Brahmā-kāyika and so on are taken; here too the same method applies. “Adversaries…pe… taking of recluses and brahmins” is merely an example, because recluses and brahmins who are not adversaries and whose evil deeds are not calmed and expelled are included by the word “with recluses and brahmin women.” Although it is understood that the word “world” refers to the realm of beings by means of the qualifiers “with devas” and so on, because they have a similar range of application, yet in cases like “with hair, with wings,” this compound is found even in dissimilar applications, and since a deviation is seen, it says “taking of beings” by the word “beings.” Since devas by birth are included by the words “with devas” and so on, and purified devas are included by the word “with recluses and brahmin women,” it says, “by the word ‘with devas and humans,’ the conventional devas and the remaining humans are taken.” There, conventional devas are kings. “Taking of remaining humans” means taking humans other than recluses and brahmins. “By three terms” means by the words “with devas, with Māra, with Brahmā.” “By two” means by these two terms: “with recluses and brahmin women” and “with devas and humans.” “Formless beings, dwelling in their imperturbable abodes, shine forth, hence they are devas”— they obtain this definition; therefore it says, “by the taking of ‘with devas,’ the formless realm is included.” Therefore the Blessed One said, “the companionship of devas who have attained the sphere of infinite space,” and so on. The six sense-sphere realms Because the deva-world, especially, is subject to Māra, it is said: "The six sense-sphere deva-worlds are included with Māra." Because the formless Brahma-world is taken separately, it is said: "The form Brahma-world." By way of the four assemblies: the assembly of warriors, brahmins, householders, recluses, the Cātumahārājika, Tāvatiṃsa, Māra, and Brahma assemblies— among these eight assemblies, by way of the four assemblies, starting with the warriors. The other four assemblies, are indeed included by the inclusion of Māra. How then is the human world included by way of the four assemblies? By "with recluses and brahmins," the assembly of recluses and the assembly of brahmins are included. By "with devas and humans," the assembly of warriors and the assembly of householders are included. But by "beings," these very four assemblies are spoken of. It means "beings" reckoned as the four assemblies. But how is the human world included with conventional devas? Here too, by "with recluses and brahmins," recluses and brahmins are included. By "with devas and humans," warriors, reckoned as conventional devas, and the remaining humans, reckoned as householders and pure ones, are included. Since there are no other human beings apart from these, it should be understood that by "beings," these very human beings, standing in four ways, are spoken of. Thus, in both interpretations, since by "beings" only humans standing by way of the four assemblies, etc., are included, now, wishing to show the remaining beings by including them with "beings," it is said: "Or the world of all remaining beings." There, the world of remaining beings should be understood by way of nāgas, garuḷas, etc. Here too, it should be connected as: "Or the world of all remaining beings with conventional devas by way of the four assemblies." The world of remaining pure beings, nāgas, supaṇṇas, hell-beings, etc., together with the four assemblies, or the world of remaining nāgas, supaṇṇas, hell-beings, etc., together with humans standing in four ways, is said to be included. Having thus far shown the connection by taking the world in parts, now, to show the connection by taking the world as a whole, with each specific characteristic, it is said: "Also "highest," and so on, was said. There, "by the highest classification" means by knowing the course of exaltation. Among the five destinations, only the divine destination is the highest. Even there, the formless realms are exceedingly high due to the far removal of defilements and suffering, being endowed with tranquil, refined, and imperturbable abodes, and having an exceedingly long lifespan, and other such distinctions. "Brahmā, of great power" refers to the Great Brahmā in the ten-thousandfold world system. For it was said, "by the highest classification." "Unsurpassed" means the best, the nine supramundane states. "Sequence of connection" means the sequence of connecting meanings and words. The ancients here explain thus: "with devas" means the rest of the world together with devas. "with Māra" means the rest of the world together with Māra. "with Brahmā" means the rest of the world together with Brahmās. Thus, having included all beings in the three existences in these three categories, "with devas," and so on, as being accompanied by devas, Māra, and Brahmā, he then, encompassing them again with two phrases, said, "the generation with ascetics and brahmins, with devas and humans." Thus, by all five phrases, the three realms are encompassed in that particular way, as being with devas, and so on. "Abhiññā" is a designation with the elision of the 'y' sound. "Having fully known" is the meaning here, so he says, "having known with superior knowledge." "Rejection of inference, etc." means the rejection of inference, analogy, implication, etc., because there is only one kind of direct knowledge. For the Buddhas, the Blessed Ones, are all-perceiving, due to their unimpeded range of knowledge everywhere. "Unsurpassed bliss of seclusion" is the bliss of fruition attainment. Therefore, sometimes the Blessed One's teaching of the Dhamma is mixed with the path, hence the inclusion of the word "even" in "having abandoned even." For when the Blessed One teaches the Dhamma, at the moment when the assembly either applauds or reflects on the Dhamma as heard, he delimits that moment in advance and enters into fruition attainment. And having arisen from attainment, he teaches the Dhamma from the point where he stood, according to the delimitation. "Teaching little or much" means the "ugghaṭitaññū" (one who understands quickly). Teaching little according to the understanding of one with little knowledge, or teaching much according to the understanding of one with developed knowledge. He teaches in the way of "good in the beginning" and so on, meaning, in the beginning too, he teaches making it good, excellent, and faultless. In the middle too, and at the end too, he teaches making it good, excellent, and faultless; this is what is said. For the goodness of the Dhamma is by its leading out (to liberation), and its leading out is by its being faultless in every respect. "Good in every respect" means beautiful in all parts. "Of the Dhamma" means of the Dhamma of study. Although in ultimate reality there is no collection separate from its parts, yet in those parts, when considered as a collection, there is the designation "stanza." Showing it as if separate from that, by applying the usage of "owner and owned," he says "good in the beginning by the first line," and so on. "Having one connection" – this is not too divided; it is said with reference to having one connection according to the connection. But for the other (Dhamma), by that very division of the Dhamma to be taught, the parts of beginning, middle, and end are obtained. "By the introduction" means by the introductory text characterized by the designation of time, place, teacher, audience, etc., established by Thera Ānanda. "By the conclusion" means by "this was said" and so on, or by "thus what was said, this was said in reference to this," by the conclusion of the meaning as stated. For even the introductions and conclusions established by the compilers of the council, showing the three Piṭakas, by conforming to the Teacher's discourse, are indeed included within them. Therefore, in the Dīgha Nikāya Commentary, it is said: "For a Sutta with one connection, the introduction is the beginning, 'this was said' is the end, and what is between the two is the middle" (Dī. Ni. Aṭṭha. 1.190). Having thus shown the "good in the beginning" etc., of the Dhamma in terms of the Suttanta Piṭaka, now, taking the three Piṭakas together to show that, "the whole" and so on is said. There, "the Dhamma of the Dispensation" (means) – Not doing any evil, the undertaking of skillfulness, the purification of one's own mind, this is the teaching of the Buddhas. Of that which is thus said. The doctrine of study is the expounder of the Teacher's Dispensation. Because the Dispensation has virtue as its root, it is said, "It is good in the beginning by virtue." Because of the middle position of tranquility and so on in the perfection of the Dispensation, it is said, "It is good in the middle by tranquility, insight, path, and fruit." Because there is nothing further to be done after the attainment of Nibbāna, it is said, "It is good in the end by Nibbāna." Right practice in the Dispensation occurs by wisdom, and of that, virtue and concentration are the roots, so it is said, "Or by virtue and concentration it is good in the beginning." But wisdom is of two kinds, by way of subsequent understanding and penetration, so taking both of these, it is said, "By insight and the paths it is good in the middle." Its function of accomplishing the fruit is the realization of Nibbāna; showing that there is nothing further to be done beyond that, it is said, "By the fruits and Nibbāna it is good in the end." Or by "fruit" it speaks of Nibbāna with a remainder, by the other (Nibbāna) the other (Nibbāna without remainder), and both of these are the culmination of the Dispensation's perfection, so it is said, "By the fruits and Nibbāna it is good in the end." Or it is good in the beginning by the Buddha's perfect enlightenment; the Buddha's perfect enlightenment