English
The Heart of the Dhamma Vibhanga 1. Explanation of the All-Encompassing Section 978. Now, in the immediately following Heart of the Dhamma Vibhanga, the division of the text should be understood thus: Here, from the beginning, the all-encompassing section is stated in terms of twelve categories of aggregates, etc. So, the second is called the round of showing the arising and non-arising of those same phenomena in the sense sphere, etc. The third is called the round of showing what is included and not included therein. The fourth is called the round of showing phenomena present and not present at the moment of arising in the three planes. The fifth is called the round of showing those phenomena according to the difference in planes. The sixth is called the round of showing the lifespan and measure of productive kamma in the destinies. The seventh is called the round of what should be directly known, etc. The eighth is called the round of with-object and without-object. The ninth is called the round of showing those aggregates, etc., gathered according to what is seen, heard, etc. The tenth is called the round of showing them gathered according to the wholesome triad, etc. 979. Thus, in the Pāli text delimited by ten rounds, in the first, the all-inclusive round, when asked, "From Avīci to the peak of existence, how many aggregates are there in between?" he, demonstrating his power of knowledge, gave the answer appropriate to the question, "Five aggregates," saying, "There is no other capable of saying five, without saying one, or... or four, or six." For the answer according to the question is called the utterance of an all-knowing one. The same method applies in the case of the twelve sense bases, etc. The distinctions of the form aggregate, etc., should be understood in the same way as stated in the Aggregate Analysis, etc. 2. Description of the Round of Arising and Non-arising 991. In the second round, all the phenomena that arise in the plane of sense desire for beings born in the sense sphere—whether included or not included in the sense sphere—are gathered and stated as the five aggregates of the sense sphere, etc. The same method applies in the case of the plane of form, etc. However, since the nose base, etc., are absent for beings included in the plane of form, the smell base, etc., do not perform the function of sense bases, etc. Therefore, it is stated that there are six sense bases and nine elements in the plane of form, etc. And since there is no element not included, either in terms of location or in terms of the arising of beings, the phrase "element not included" is not used. Instead, to show what is not included, it is asked, "How many aggregates are in what is not included?" Thus it was said. 3. Explanation of the Included and Not Included Section 999. In the third section, "included in the realm of desire" means included by being a part of the realm of desire; it is dependent on it, contained within it, and considered to be simply the realm of desire. The same method applies to the remaining terms. "Included" means limited by way of existence and by way of location. "Not included" means not limited in that way. 4. Explanation of the Vision of the Dhamma Section 1007. In the fourth section, "eleven sense bases" are all except the sound base. For that does not arise at the moment of rebirth. The meaning should be understood everywhere in this way. In the heptad, instead of saying "gods and asuras" by way of destiny, it is said "beings in the womb" without distinction. Therefore, wherever beings in the womb are possible, their seven sense bases should be understood. Likewise, the elements. The rest here is straightforward in meaning. What needs to be said in the fifth section has already been said in the commentary on the Dhammasaṅgaṇi. 6. Explanation of the Generating Action and Life Span Section (1.) Generating Action 1021. In the sixth section, "gods" are those who play, in various ways, with the five strands of sense pleasure or with special powers. "Conventional gods" are those who are gods by common agreement in the world, such as "god" and "goddess." "Gods by rebirth" are those who are gods by way of rebirth in the heavenly realm. "Gods by purity" are those who are worthy of worship by all gods, gods by way of the purity of all defilements. "Kings" are khattiyas who have been anointed. "Queens" are their consorts. "Princes" are princes born in the womb of an anointed queen of an anointed king. "Having performed the observance day" means having observed the eight-factored observance day on the fourteenth day, etc. Now, since meritorious actions such as limited giving, etc., are a cause for human prosperity, a moderate amount is for human prosperity, and even in the case of a large amount, due to various differences, it is a cause for the various states of being a khattiya, a great householder, etc., therefore, showing the difference in rebirth by way of that, he said, beginning with "some great householders." Therein, "great in essence are these" means great in essence; But by changing the 'ra' sound to 'la,' it is called Mahāsāla. A householder is a Mahāsāla, or among householders, a Mahāsāla is a householder Mahāsāla. The same method applies to the rest. Among them, one in whose house forty crores of wealth are buried as ancestral treasure, and from whom five ambaṇas of coins emerge daily as income – this is called a householder Mahāsāla. But one in whose house eighty crores of wealth are buried as ancestral treasure, and from whom ten ambaṇas of coins emerge daily as income – this is called a Brahmin Mahāsāla. But one in whose house a hundred crores of wealth are buried as ancestral treasure, and from whom twenty ambaṇas of coins emerge daily as income – this is called a Khattiya Mahāsāla. Sahabyata means companionship; it means being associated and reborn. Among the Cātumahārājikas and others, the Cātumahārājikas are in the middle of Mount Sineru. Among them, some are mountain-dwellers, some are sky-dwellers; their lineage reaches the Cakkavāḷa mountain. The Khiḍḍāpadosikas, the Manopadosikas, the Sītavalāhakas, the Uṇhavalāhakas, Candimā Devaputta, Sūriyo Devaputta – all these reside in the Cātumahārājika heaven. Thirty-three beings are reborn there, hence Tāvatiṃsa. Moreover, Tāvatiṃsa is said to be the name of those gods. They too, some are mountain-dwellers, some are sky-dwellers. Their lineage reaches the Cakkavāḷa mountain. Similarly, for the Yāmas and others. Indeed, in every heaven, there is no lineage of gods that does not reach the Cakkavāḷa mountain. There, having attained divine happiness, they are Yāmas. Delighted and joyful, they are Tusitas. Desiring to rejoice beyond what is naturally prepared, they create and enjoy pleasures as they wish, hence Nimmānaratī. Knowing the ways of the mind, they live dependent on pleasures created by others, hence Paranimmitavasavattī. (2.) Lifespan 1022. Less or more, not reaching the second century, but at twenty, thirty, forty, or fifty. That is, even more than sixty years, or a hundred years. All of this is said to be "little" because it has not reached the second hundred years. 1024. Among the Brahmapārisajja and others, the Brahmapārisajja are the attendants of Mahābrahmā. Those who stand in the position of their chaplain are the Brahmapurohita. Because of their beautiful complexion and long life, the great Brahmā is the Mahābrahmā, the Mahābrahmā of those. These three kinds of beings live on one level in the first jhāna plane; but their lifespans are different. 1025. Those who have limited radiance are the Parittābhā. Those who have immeasurable radiance are the Appamāṇābhā. Like the flame of a torch, radiance from their bodies seems to break off and fall, spreading and scattering, are the Ābhassarā. These three kinds of beings also live on one level in the second jhāna plane; but their lifespans are different. 1026. Those who have limited beauty are the Parittasubhā. Those who have immeasurable beauty are the Appamāṇasubhā. Filled and scattered with beauty, a single mass with the beauty of bodily radiance, possessing the splendor of a lump of burning gold placed in a golden casket, are the Subhakiṇhā. These three kinds of beings also live on one level in the third jhāna plane; but their lifespans are different. 1027. Because of the diversity of objects, that is, the state of diversity of the object. The same method applies to the diversity of attention and so on. Here, for one, the earth kasiṇa is the object…pe… for one, the white kasiṇa is the object, this is the diversity of objects. One focuses on the earth kasiṇa…pe… one on the white kasiṇa, this is the diversity of attention. One has desire for the earth kasiṇa…pe… one for the white kasiṇa, this is the diversity of desire. One makes a wish based on the earth kasiṇa…pe… one based on the white kasiṇa, this is the diversity of resolution. One is convinced based on the earth kasiṇa…pe… one based on the white kasiṇa, this is the diversity of conviction. One directs the mind towards the earth kasiṇa…pe… one towards the white kasiṇa, this is the diversity of directing. One has an The wisdom that cuts off…pe…the wisdom that cuts off one white kasina; this is the diversity of wisdom. There, attention to the object is spoken of as the preliminary part. Desire, resolve, determination, and inclination occur in both attainment and approximation. But wisdom is spoken of as a mixture of mundane and supramundane. "Unconscious beings" means beings devoid of perception. For some, having gone forth in the abodes of heretics, seeing fault in the mind, thinking, "Attachment, aversion, and delusion arise dependent on the mind," and generating detachment from perception, thinking, "The state of non-mind is excellent, this is Nibbana visible in this life," cultivate the fifth attainment that leads to that state and are reborn there.