English
together with the aforementioned world-protectors, endowed with faith, generosity, and so on. Although the word 'loka' is in the singular, being a generic term, it includes all beings without exception, just like "mahājano" (the great multitude). Although here the word 'loka' also occurs in divisions of conditioned things in phrases like "lokavidū" (knower of the world), because it is the means for the actions of honoring and worshipping, it is used in the sense of the world of beings. Therefore, it is said, "in the sense of being worthy of the act of honoring" (Netti. Atthakatha, Saṅgahavāra-vaṇṇanā). Here, in "pūjayati" (honors), the primary intrinsic meaning of the act of honoring is the thought-moment of those who honor, which is called honoring; by way of result, the object of that thought-moment. The aforementioned qualities of the Buddha, all of them, are the intrinsic nature of the supporting cause. The aforementioned world, which is the performer of the act of veneration for the third case ending, is also the intrinsic nature. If this is so, since there is no difference in meaning, only one of the two terms should be spoken. Why are two terms spoken for one meaning? This is not a fault, because the two terms are general and specific designators. The word "loka" (world) designates the performer of the act of veneration and also the performer of other acts, thus it is a general designator. The word "pūjayate" (venerates) designates the performer of the act of veneration of the world, the veneration of women, the veneration of men, the veneration of animals, and so on, thus it is a general designator. Therefore, the word "pūjayate" is the intrinsic nature of the word "loka" and specifies that it is the performer of the act of veneration, and not the performer of other acts. And the word "loka" is the intrinsic nature of the word "pūjayate" and specifies that the performer of the act of veneration is the world, including women, men, animals, and so on. In the three Piṭakas and in other such places, the same method applies. For the word "salokapālo" (with the world-protector), the aforementioned excellent world-protector and the assembly of beings who are the performers of the acts of veneration and homage are the intrinsic nature. For the word "sadā" (always), the time of day and night, the time of the past Buddha's existence, the time after that, the time from the aspiration until the disappearance of the Dispensation, and the time after that are the intrinsic nature. And that future time when Buddhas will arise, just as they now venerate and pay homage to the past Perfect Buddhas, they will venerate and pay homage. In "namassatīti" (pays homage), the mind-moment called homage, which is primarily the act of homage, is the intrinsic nature. By way of result, all the aforementioned qualities of the Buddha, which are the supporting cause and the object of that mind-moment, are the intrinsic nature. The aforementioned assembly of beings, the world, which is the performer of the act of homage for the third case ending, is also the intrinsic nature. Even if there is no difference in meaning, the occurrence of two terms is as stated below. For the word "ca" (and), here, some, while venerating, do not pay homage, and some, while paying homage, do not venerate. But this assembly of beings, the world, venerates "It conquers and pays homage" this is the aggregate meaning, the literal meaning. Here, the word "of that" refers to the Teacher, endowed with many qualities like omniscience, worthy of veneration, worthy of homage, foremost in the three worlds; this is the literal meaning. By the genitive case, the connection of the excellent man, the generator, with the excellent teaching, the generator, is the primary literal meaning. The connection of the excellent teaching, the generator, with the excellent man, the generator, is the secondary literal meaning. In the three Pitakas, and in other such instances, this is the same method. The word "this" literally means the teaching, which is the subject of the teacher's analysis, method of extraction, and investigation of conditions. For the word "excellent teaching" too, that same is the literal meaning. This excellent teaching, though threefold by way of study, practice, and realization, is especially intended as the teaching of study. Because it is the foundation of all teachings, and because it is the subject of the Nettippakaraṇa. Its foundational nature is shown in many ways in the Vinaya commentaries and so on. Therefore, it should not be stated by us. Even if one were to state it, one should understand that they speak because they are unable to compose anything else that needs to be composed. That teaching of study, however, is of one kind by way of the taste of liberation. Of two kinds by way of Dhamma and Vinaya. Of three kinds by way of Vinaya Pitaka, Suttanta Pitaka, and Abhidhamma Pitaka. Of three kinds by way of teaching of command, teaching of conventional truth, and teaching of ultimate truth. Also of three kinds by way of teaching according to offense, teaching according to suitability, and teaching according to Dhamma. Also of three kinds by way of discourse on restraint and non-restraint, discourse on disentangling views, and discourse on distinguishing mind-and-matter. Here, the teaching depends on the teacher. The instruction depends on those to be instructed. The discourse depends on the subject to be spoken of. This is the distinction. By way of the Nikayas, it is of five kinds: Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya. By way of the ninefold division of the Buddha's word, it is of nine kinds: Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla. By way of Dhamma-aggregates, it is of eighty-four thousand kinds of Dhamma-aggregates. "leading to defilement, leading to purification..." four unmixed: penetration-sharing, non-learner-sharing; four mixed pairs: defilement-sharing, habit-sharing; defilement-sharing, penetration-sharing; defilement-sharing, non-learner-sharing; habit-sharing, penetration-sharing; two mixed triplets: defilement-sharing, habit-sharing, non-learner-sharing; defilement-sharing, habit-sharing, penetration-sharing; sixteenfold by the division of sixteen suttas: craving-defilement, view-defilement, misconduct-defilement, craving-purification-sharing, view-purification-sharing, misconduct-purification-sharing; and twenty-eightfold by the division of: worldly, supramundane; worldly, supramundane; abode of beings, abode of phenomena; abode of beings, abode of phenomena; knowledge, knowable; knowledge, knowable; seeing, cultivation; seeing, cultivation; one's own word, another's word; one's own word, another's word; answerable, unanswerable; answerable, unanswerable; karma, result of karma; karma, result of karma; wholesome, unwholesome; wholesome, unwholesome; permitted, forbidden; permitted, forbidden; and praise. Thus, the manifold teaching of the Pariyatti (scriptural study) is especially the domain of the Netti-pakaraṇa. When that is its domain, the two teachings, namely practice and penetration, are also its domain by way of implication, being rooted in it. The literal meaning of the word "vidūhi" (by the discerning) is a person endowed with qualities such as subtle and refined knowledge, capable of understanding the aforementioned excellent teaching in terms of its continuation in one's own and others' mental continuums, and causing it to continue, such as a noble ordinary person or a stream-enterer. The literal meaning of the word "ñeyyaṃ" (the knowable) is the excellent teaching that is to be understood by such discerning ones through subtle and refined knowledge. The literal meaning of the word "naravarassa" (of the supreme man) is the generator of the excellent teaching, which has divisions such as the one-fold, endowed with innumerable qualities, the foremost in the three worlds. Thus, the literal meaning of the opening verse of the Netti should be understood briefly. Even though it is necessary to understand its connection and so on, by asking as if not knowing, and by imputing fault and then resolving it, the deep intention of the The mongoose will have special knowledge. Therefore, having asked, having planted the fault, and by way of avoidance, I shall speak, summarizing the profound intention. Our teacher, for what reason did he say, "that which the world..." and so on? To make the Netti treatise. If that is so, only that which is the Netti treatise, "Sixteen modes of Netti," and so on, should have been said. Why, without saying that, did he say something else from that Netti treatise, "that which the world worships," and so on? Just as one going to the ocean goes to the Himalayas, one going to the Himalayas goes to the ocean, even so, one making the Netti treatise makes a display of the excellent teaching? True, nevertheless, desiring to make the Netti treatise an explanation of that excellent teaching, he first said, "that which the world..." and so on, to display that excellent teaching. If that is so, only "this excellent teaching" should have been said. Why was "that which the world..." and so on, said? That excellent teaching was said to praise it, having connected it with the generating noble man. Nevertheless, only "of that noble man" should have been said. Why was "that which the world..." and so on, said? That generating noble man was said to praise him as worthy of worship and homage by all the world, together with the world-protector and the foremost of the world, by saying "that which the world..." and so on. Even those who worship, worship having bowed down. Therefore, only "worships" should have been said? Nevertheless, some, even while performing worship and honors for some, do not make homage due to their unmanifested qualities. Thus, to show that