English
But for cessation, the "sense of escape" is its nature; and by seeing the origin, the "sense of seclusion" is manifested for it. By seeing the conditioned path, the "sense of unconditioned" is manifested; by seeing suffering, which is subject to death, the "sense of deathlessness" is manifested. But for the path, the "sense of deliverance" is its nature; and by seeing it... By seeing the origin, this is the cause of suffering; but for the attainment of Nibbāna, this is indeed the cause— thus the meaning of cause. By seeing the extremely subtle cessation, this is seen right here— thus the meaning of seeing. By seeing the greater suffering, the meaning of dominance is revealed. And these very sixteen aspects are called oppression and so on. The seclusion of the body from sensual pleasures is physical seclusion. The eight attainments, secluded from hindrances and so on, are mental seclusion. Upadhis are those in which their respective fruits are placed; they are the five aggregates of sensual pleasure, the defilements, and the volitional formations. Nibbāna, secluded from these four, is called seclusion from upadhis. The Noble Path, attained through the contemplation of non-self, and attained through the contemplation of suffering and impermanence, receives in due order the designation of emptiness, desirelessness, and signlessness liberation, by way of approach. For it is liberation because it is freed from defilements. Just as in the world, taking one letter from each word, "mekhalā" is said, so it is here— this is the meaning. Of the mehana— of the private part. Of the kha— of the space. In "with devas and so on," the world that exists with devas is the world with devas. The connection with "that world with devas" and so on should be understood. By the word "with devas"— by the word "deva" which stands as an adjective in the word "sadevaka" (with devas). Since it is also included in the word "sadevaka," the usage is made by way of a part for the whole. Otherwise, since only the world distinguished by devas would be taken by it, the taking of the devas of the five sense-spheres would not occur, and so on above. By the word "with Māra," all the devas who are subject to Māra's power, associated with the word Māra, are taken— thus he says, "the taking of the devas of the sixth sense-sphere." Brahmakāyikā are those of the first jhāna realm. The taking of those Brahmās of whom they are the beginning, up to the formless realms, is the taking of Brahmakāyikā and so on. Since the word "loka" is common to space-world and so on, the taking of beings is exclusively of the world of beings— thus he says, "by the word 'pajā' (beings), the taking of the world of beings." By the word "sadevaka" and so on, the devas of rebirth; by the word "sassamaṇa" (with ascetics), the distinguished Because of the inclusion of the gods, it says "the inclusion of conventional gods and the remaining humans by the words 'with gods and humans'". Here, conventional gods are kings, and the remaining humans are those left over from conventional gods, ascetics, and brahmins. Because the word "pajā" (beings) which is unique to the seven worlds is taken separately, the inclusion of the word "loka" (world) in "sadevakaṃ lokaṃ" (the world with gods) restricts it to the "okāsaloka" (spatial world). Therefore, it says "the spatial world by these three terms". This is said according to the primary meaning to be expressed by the three terms "sadevaka" and so on. Here, it should be understood that the "sattaloka" (world of beings) such as devas and Māra, is also included as a qualifier of the "okāsaloka" (spatial world), as it is implied by context, like "the son has come" and so on, where "son" implies others. And in this method, the "ca" (and) particle should be brought in and connected as "the spatial world with gods, with Māra, with Brahmā, and the beings with ascetics and brahmins, with gods and humans". And it should be seen that by the inclusion of the spatial world and the world of beings, the "saṅkhāraloka" (world of formations), which is the basis for the convention of both, is also included by its inseparability. Others, however, say: "By these five terms, 'sadevaka' and so on, the 'sattaloka' (world of beings) itself is included, being qualified by its constituent devas and so on. By its inclusion, the 'okāsaloka' (spatial world) which is its support, and the 'saṅkhāraloka' (world of formations) which is the object of convention for both, are indeed included." For them, "pajā" (beings) should be made a qualifier of the word "loka" (world), and connected as "the world of beings with gods... the world of beings with gods and humans". The "arūpāvacaraloka" (formless realm world) is included by the principle of remainder, as the others are included by other terms. By the inclusion of Māra, the "upapattidevā" (devas by rebirth) who are prominent and similar to him are encompassed. Therefore, it says "the six Kāma-world devas". Among these eight assemblies: the assembly of Khattiyas, the assembly of Brahmins, the assembly of householders, the assembly of ascetics, the assembly of Cātumahārājika devas, the assembly of Tāvatiṃsa devas, the assembly of Māra, and the assembly of Brahmā; since the four assemblies of Cātumahārājika and so on are included by the terms "sadevaka" and so on, here, by "sassamaṇabrāhmaṇiṃ" (with ascetics and brahmins), the assembly of ascetics and the assembly of brahmins, and by "sadevamanussaṃ" (with gods and humans), the assembly of Khattiyas and the assembly of householders are stated. Therefore, it says "in terms of the four assemblies". Its human world is taken, by this is the connection. There, "human world" means a group of humans, therefore it is said, "or the remaining world of all beings." Showing another alternative, he says, "or the human world together with conventional deities." By the word "deva", conventional deities are taken; by "samaṇa, brāhmaṇa, manussa", the remaining humans are taken. Thus, in both alternatives, the human populace, the human folk, is specified by "pajā" qualified by "manussa". That again, together with deities, is "sadevā", "pajā". And that which is with deities and humans is "sadevamanussā", that populace of deities and humans. Again, what is it like? "With ascetics and brahmins." Thus, an explanation should be made so that by "pajā" only humans are taken. Otherwise, the taking of only humans would not be accomplished, because all humans are taken as a qualification, and there is no other human existing as another word's meaning. Now, wishing to show that by "pajā", the remaining beings like nāgas are also included, he says, "or the remaining world of all beings." Here too, in terms of the four assemblies, "the remaining world of all beings" should be connected as "or the remaining world of all beings together with conventional deities and humans." Having thus shown the connection by taking the world in parts, now, to show the fruitfulness of each specific qualification even in the case of taking all worlds indivisibly by each word, "and here" and so on is said. "By the highest distinction" means that the word of praise, by knowing distinctly the highest beings included in the divine realm, itself, by the word "with deities" which is its own part, makes those who hear it understand and thus rises up; this is the connection. "The sequence of connection" means the sequence of connecting meanings and words; it means the sequence of knowing. "Direct knowledge" is a designation by the elision of the "ya" sound, so it is said "for direct knowledge." "Being entirely good" means being beautiful in all aspects. "The doctrine of the Dispensation" means the scriptural doctrine that reveals the Dispensation of practice and penetration. "By the Buddha's perfect enlightenment" - this triad is the cause, nature, and fruit of the Dhamma. was said in terms of cause, and similarly, the three factors of the Lord's arising. It should be understood that the two pairs of three factors in the middle were said only in terms of fruit. By purity of function: by the purity of function, which is good practice, for those who, having heard the Dhamma, practice according to what they have heard. Now, the Blessed One, teaching the Dhamma in the manner of excellent in the beginning, and so forth, reveals to the listeners the holy life of the Dispensation and the holy life of the Path. The words "with meaning," and so forth, are stated as qualifiers for the word "holy life," which reveals these, not for the word "Dhamma." With this in mind, desiring to explain the meaning in various ways, he says, "Among these, 'with meaning, with well-formed phrases,' and so forth." Therein, the three trainings and the entire body of the textual Dhamma are called the holy life of the Dispensation. For the Blessed One, when teaching the Dhamma, also reveals the textual Dhamma that explains it, just as he reveals morality, and so forth, because the Dhamma of study is a collection of words and meanings. As is fitting: as is appropriate. For the holy life of the Dispensation, which is comprised of the three trainings, and the holy life of the Path, are "with meaning" (sātthaṃ) because they are endowed with the attainment of meaning, that is, with a complete meaning, and with the attainment of meaning, which is the special qualities to be attained higher and higher, and they proceed with meaning, with purpose. But they are not "with well-formed phrases" (sabyañjanaṃ). The holy life of the Dispensation, which is the textual Dhamma, is "with meaning" and "with well-formed phrases" with the meaning as stated. Even though the languages of Kirātas and other barbarians are also "with meaning" and "with well-formed phrases" in common, he says "with meaning, with well-formed phrases" with reference to the connection with distinguished meaning and well-formed phrases,