English
"Sabhāvato" (by nature) means by the nature of suffering. "Lokaṃ" (world) means the world of aggregates and so on. "Yathāvuttamatthaṃ suttato āha yatthātiādi" (he said the meaning as stated in the Sutta, "where," and so on). There, "yatthāti" (where) means in that Nibbāna called the end of the world. "Taṃ lokassantaṃ, okāsaloke kāyagamanena ñātabbaṃ pattabbanti nāhaṃ vadāmīti yojanā" (that end of the world, I do not say that it is to be known or reached by going with the body in the world of space – this is the connection). And this was said because the deity Rohitassa asked about reaching the end of the world by means of bodily movement. "Appatvā lokassantaṃ" (without reaching the end of the world) this is said with reference to the world of aggregates and so on. "Kinte padasā okāsalokaparibbhamanena, parimitaṭṭhāne eva taṃ ñāṇagamanena gacchantānaṃ dassemīti" (What is it to you to wander by foot in the world of space? I show that to those who go by the going of knowledge, right in the limited place). And so on, he said, showing. There, "in this fathom-long body" means in the body. By this, he shows the form aggregate. "With perception" means, with perception as the head, the three aggregates of feeling and so on. It refers to the consciousness aggregate. "World" means the world of aggregates and so on, the meaning is suffering. "Cessation of the world" means the cessation of the world by Nibbāna, or Nibbāna itself. Indeed, Nibbāna, though unshown, is for the cessation of these things; it is said, "I declare the cessation of the world in this fathom-long body" as if it were dependent on it by way of figure of speech, just as in "the eye is dear in the world, pleasant in the world, here this craving, ceasing, ceases" and so on. "Never" means at any time. "Without reaching" means without attaining by the noble path. "Therefore" means because it cannot be reached by going, therefore. "Indeed" is merely a particle, or in the sense of certainty. "Knower of the world" means one who knows the aggregates and so on from their nature. "Peaceful" means one who has understood the Four Noble Truths, or one whose defilements are calmed. "Does not long" means does not desire, because there is no rebirth. Having thus briefly shown the world, now to show it in detail, "and also the three worlds" and so on was said. There, the world of beings is the aggregate and continuum of the aggregates bound by faculties. Indeed, it is called "being" because of its attachment to forms and so on, and it is called "world" because here are kamma, defilements, and their results. The world of space is the aggregate and continuum of form born of temperature, unbound by faculties. Indeed, it is called "space" because it is the support for the formations of beings, and it is called "world" because here are its supports and what is supported. But all the aggregates of clinging, bound by faculties and unbound by faculties, are called "the world of formations" because they are conditioned by causes and because they decay and disintegrate. "Nourishment" is that which brings forth its own fruit, a condition. Therefore, "sustained by nourishment" means having the nature to arise and continue until dissolution; all conditioned phenomena. And by "all beings" also, according to the disposition of those to be trained, due to the designation of individuals, de... taken only as formations. As far as the moon and sun revolve, in as many places as the moon and sun turn and move. "Virocana" means because they illuminate, because they shine forth; it is an ablative of cause. "The directions shine" means all directions, as far as they are free from darkness, are perceived. Or, "disā" is a plural of use. Therefore, the meaning is: as many directions as the shining moon and sun illuminate. "So a thousandfold world" means by that measure, a world of a thousand kinds of space, meaning a thousand world-systems. "Therein" means in the thousand world-systems. "Power" means the power called psychic power prevails. "That too" means the three kinds of world. "By him" means it is connected thus: by this Blessed One, even the world of formations is known in every way. "One world" means this world of formations, which is one, of one kind, by that common characteristic of being dependent on conditions for all conditioned things, as stated below; the same method applies to the others. Everywhere, only worldly phenomena are intended as "world," because supramundane things are not to be fully understood. The aggregates that are objects of clinging are the aggregates of clinging. "Seven stations of consciousness" means the beings themselves, arising in various ways, are so called. Beings with diverse bodies and diverse perceptions, beings with diverse bodies and unified perception, beings with unified body and diverse perceptions, beings with unified body and unified perception, and the three lower formless realms— these seven kinds of beings are called "stations of consciousness," because consciousness stands therein. Among these, "diverse bodies" means whose bodies are diverse. "Diverse perceptions" means whose perceptions are diverse. Here, by "perception" is taken the rebirth-linking consciousness; the same method applies to the others. Among these, all human beings and the six classes of sense-sphere deities are called "diverse bodies and diverse perceptions." For their bodies are diverse due to their mutual dissimilarity, and their rebirth-linking perceptions are diverse due to their nine kinds. The Brahma-deities in the three first-jhana realms and the beings in the four lower realms are called "diverse bodies and unified perception." Among these, the bodies of the Brahma-pārisajja and others, all three, are different from each other. But the perception of rebirth is one, due to the result of the first jhāna. Similarly for those in the woeful states, but for all of them, the perception of rebirth is an unwholesome, resultant, rootless one. Those in the second jhāna realm are called beings with limited radiance, immeasurable radiance, and resplendent radiance, who are one in body but diverse in perception. For all of them, the body is of one measure, but the perception of rebirth is diverse, due to the results of the second and third jhāna. In the third jhāna realm, there are the three, such as those with limited beauty. In the fourth jhāna realm, the Vehapphala, excluding the non-percipient beings, and the five Pure Abodes— in these nine realms, beings are called one in body and one in perception. However, the diversity of bodies is not taken everywhere by the diversity of radiance, but only by the diversity of form. Non-percipient beings, due to the absence of consciousness, do not fall into the category of stations of consciousness. But the neither-perception-nor-non-perception realm, just as with perception, so too with consciousness, due to its subtlety, is neither consciousness nor non-consciousness. Therefore, it is not included among the stations of consciousness where the function of consciousness is manifest. Thus, the remaining three, such as the realm of infinite space, are taken. Together with these, these are known as the seven stations of consciousness. The eight worldly conditions are: gain, loss, fame, disrepute, blame, praise, pleasure, and pain— these eight are called the worldly conditions, being the nature of the world. Here, it should be understood that the causes of gain and loss, etc., or the agreements and disagreements that arise, are expressed by the words gain, etc. The nine abodes of beings are: the seven stations of consciousness mentioned earlier, together with the non-percipient beings and the four formless realms, are called the "nine abodes of beings." "Abodes of beings" means where beings dwell, a collection of beings. In essence, it should be understood that the populations that thus exist are here taken as the world of formations. The ten sense bases are: the ten, excluding the mind-object base and the mind base. And here, in the three existences, by way of seeing enjoyment, only the three feelings are spoken of as the nature of the world. Similarly, by way of seeing causes, the four nutriments. By way of seeing the sign of grasping at self, the six internal. Only the triads of sense bases. Or, by way of seeing gross perception of existence, only the seven stations of consciousness, or, by way of seeing agreement and disagreement, the eight worldly conditions, or, by way of seeing gross sense bases, only the ten sense bases are spoken of as worldly states. By the grasping of these, all name-and-form phenomena of the three realms, dependent on them and connected to them as objects, are essentially grasped. But by the remaining parts, such as the single kind, they are to be understood as grasped in their own nature. In phrases like "knows the disposition," "āsaya" means where the mind rests, even having engaged in another object, the mind enters and remains there with its essence; that is of two kinds: the disposition for samsara and the disposition for liberation. Among these, the disposition for samsara is also of two kinds, by way of the views of eternalism and annihilationism. But the disposition for liberation is of two kinds: the adaptive patience called insight, and the knowledge of things as they are, called the path. As it is said – "And the views of eternalism and annihilationism, and adaptive patience; and the knowledge of things as they are, this is called 'āsaya'." The Blessed One knows this twofold disposition of beings in every way, even at the moment of their non-arising. "Anusaya" means the seven kinds of latent tendencies, such as the latent tendency of sensual desire. "Carita" is what is stated in the exposition as "good conduct and bad conduct." Or "carita" means conduct; these six root conducts, such as greed, become of many kinds by way of combination and conglomeration.