Sumangalavilasini 33.296

33.296

Dasasahassacakkavāḷeti buddhakhettabhūte dasasahassaparimāṇe cakkavāḷe. Tattha hi imasmiṃ cakkavāḷe devamanussāyeva katādhikārā, itaresu devā visesabhāgino. Tena vuttaṃ ‘‘dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā’’ti. Ñāṇajālapattharaṇanti ca tesaṃ tesaṃ sattānaṃ āsayādivibhāvanavasena ñāṇassa pavattanameva. Tenāha ‘‘lokaṃ volokayamāno’’ti, sattalokaṃ byavalokayamāno āsayānusayacaritādhimuttiādike visesato ogāhetvā passantoti attho. Maṅgalaṃ bhaṇāpessanti ‘‘taṃ tesaṃ āyatiṃ visesādhigamassa vijjāṭṭhānaṃ hutvā dīgharattaṃ hitāya sukhāya bhavissā’’ti. Tīhi piṭakehi sammasitvāti tipiṭakato ekakadukādinā saṅgahetabbassa saṅgaṇhanavasena sammasitvā vīmaṃsitvā. Ñātuṃ icchitā atthā pañhā, te pana imasmiṃ sutte ekakādivasena āgatā sahassaṃ, cuddasa cāti āha ‘‘cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā’’ti. Evamidha sampiṇḍetvā dassite pañhe parato suttapariyosāne ‘‘ekakavasena dve pañhā kathitā’’tiādinā (dī. ni. aṭṭha. 3.349) vibhāgena parigaṇetvā sayameva dassessati.

"In the ten-thousandfold world system" means in the world system consisting of ten thousand [worlds] that constitutes the Buddha-field. For therein, in this world system, only deities and humans have performed meritorious deeds [for liberation]; in the others, deities have a share in distinction. Therefore it is said: "having cast the net of knowledge over the ten-thousandfold world system." And "casting the net of knowledge" is simply the operation of knowledge through discerning the inclinations and so forth of those various beings. Therefore it is said: "surveying the world"—the meaning is, looking down upon the world of beings, seeing and especially penetrating their inclinations, latent tendencies, temperaments, dispositions, and so on. "I will have them speak an auspicious blessing," [thinking:] "That will be for them in the future a foundation of knowledge for the attainment of distinction, and will be for their long-term welfare and happiness." "Having examined by means of the three Piṭakas" means having reviewed and investigated by way of gathering what is to be gathered from the Tipiṭaka in sets of ones, twos, and so forth. Questions are matters that one wishes to know; and those appearing in this discourse by way of sets of ones and so forth are one thousand and fourteen; hence it is said: "adorned with one thousand and fourteen questions." Having thus shown the questions combined together here, he himself will later show them at the conclusion of the discourse by calculating them through a detailed analysis, beginning with "Two questions were spoken in the set of ones" (Dī. Aṭṭha. 3.349).