English
diverse in body, diverse in perception; diverse in body, unified in perception; unified in body, diverse in perception; unified in body, unified in perception; and the three lower immaterial realms. These seven are called "stations of consciousness" because "consciousness stands here." Here, "diverse in body" means their body is diverse, or their body is diverse. "Diverse in perception" means they have diverse perceptions. In this way, the meaning should be understood for the remaining terms. All human beings, and the six classes of sense-sphere deities, and some of those in states of woe, are called "diverse in body, diverse in perception." Indeed, in countless world-systems, among countless human beings, no two are exactly alike in terms of color, shape, and so on. Even if there are twin brothers who are alike in color or shape, there is still a difference in their looking, gazing, speaking, laughing, walking, standing, and so on. And their rebirth-perception can be with three roots, or two roots, or rootless. Therefore, all human beings are diverse in body, diverse in perception. Among the six classes of sense-sphere deities, some have blue bodies, some have yellow or other colored bodies. And their rebirth-perception can be with two roots or three roots. Therefore, they too are diverse in body, diverse in perception. However, some of those in states of woe, who are free from the four lower realms, such as the ogress Uttaramātā, Piyaṅkaramātā, Dhammaguttā, and so on, should be understood. Indeed, their bodies are diverse in terms of white, black, dark, brown skin color, and so on, and in terms of being thin, fat, short, tall, and so on. Their rebirth-perception is also with three roots, two roots, or rootless, like humans. But they are not as powerful as deities, and are like poor humans, having little They live with difficulty in obtaining food and clothing, afflicted by suffering. Some are miserable in the dark fortnight, happy in the bright fortnight. Therefore, having fallen from a heap of happiness, they are called "vinipātika" (fallen ones) because they have a fall from a heap of happiness, even though they are devas, due to the absence of divine prosperity. Those among them who are of three roots (tihetukā) also attain the comprehension of the Dhamma. Indeed, Piyaṅkaramātā, a yakkhiṇī, in the early morning, hearing the Elder Anuruddha reciting the Dhamma, said: "Do not make a sound, Piyaṅkara, The bhikkhu speaks words of Dhamma; And having understood the word of Dhamma, Let us practice for our own good. "Let us restrain ourselves from harming living beings, Let us not speak intentional falsehood; Let us train in our own good conduct, Perhaps we may be freed from the realm of pisācas." (Saṃ. Ni. 1.240) Thus, having admonished her son, she attained the fruit of stream-entry that very day. Uttaramātā, however, became a stream-enterer simply by hearing the Dhamma from the Blessed One. Thus, these, due to the diversity of their bodies and their rebirth-perception, are counted as "diverse in body, diverse in perception." However, those called Brahmapārisajjā, Brahmapurohitā, and Mahābrahmā, who are born from the first jhāna, divided into inferior, mediocre, and excellent, are Brahmā-bodied beings, and also beings in the four lower realms, are called "diverse in body, unified in perception." Among these Brahmā-bodied beings, the bodies of the Brahmapurohitā are larger in size than those of the Brahmapārisajjā. The bodies of the Mahābrahmā, however, are larger in size than even those of the Brahmapurohitā. Although their bodies are also more splendid than the lower ones in terms of their radiance, that is not considered here. Thus, even though the Parittābhā and Parittasubhā, etc., have bodies, they are classified as "unified in body" solely on the basis of their radiance. Thus, these Brahmā-bodied beings, being diverse in body, but unified in their rebirth-perception due to the result of the first jhāna, are "diverse in body, unified in perception." And just as they are, so are the beings in the four lower realms. Indeed, in the hells, some have a body of a gāvuta, some, half a yojana, some, a yojana in size. But Devadatta's became a hundred yojanas. Among animals too, some are small, some are large. In the realm of ghosts, some are sixty cubits, some are eighty cubits. Some are golden, some are ugly. Likewise the Kālakañcika asuras. And here, there are also ghosts called "long-backed" who are sixty yojanas long. But the rebirth consciousness of all is unwholesome-resultant and rootless. Thus, those in the woeful states are reckoned as "diverse in body, unified in perception." But those in the second jhana realm, the Parittābha, Appamāṇābha, and Ābhassara deities, are called "unified in body, diverse in perception." Indeed, the body of all of them is of a single measure. But their rebirth consciousness is diverse, due to the results of the second and third jhanas. But the Parittasubhā, Appamāṇasubhā, and Subhakiṇhā deities, in the third jhana realm, are unified in body, unified in perception. For them, as stated, there is unity of body and of rebirth consciousness, due to the result of the fourth jhana. "The Vehapphalā also reside in this very fourth station of consciousness, because of the uniformity of their body and their rebirth consciousness, due to the result of the fifth jhana. But the Suddhāvāsā (Pure Abodes) are established in the side of liberation, as they do not return (to lower realms), and are not always present. They do not arise in worlds devoid of Buddhas for a hundred thousand eons or even an incalculable number of eons. They arise only when Buddhas arise within sixteen thousand eons. They are like the encampment of the Blessed One who turns the Wheel of Dhamma. Therefore, they say, 'They do not belong to a station of consciousness, nor to an abode of beings.'" But the Elder Mahāsīva, with this Sutta (M.N. 1.160): "Indeed, Sāriputta, that abode is not easy to obtain, which I have not previously entered through this long journey, except for the Pure Abodes deities," says that "the Suddhāvāsā also belong to the fourth station of consciousness and the fourth abode of beings." This is allowed, as the Sutta cannot be refuted. Therefore, Excluding the non-percipient beings, In the nine realms, From Parittasubha up to Akaniṭṭha, Beings are to be understood as "Having one body and one perception." But non-percipient beings, Due to the absence of consciousness, Are not included here. For thus, When no Buddha had arisen, Those who went forth in other doctrines, Having performed preliminary work on the air kasina, Having produced the fourth jhana, And having arisen from that, (Thinking): "Fie on consciousness, fie on consciousness! The absence of consciousness is indeed good. For dependent on consciousness, Suffering arises, Such as killing and binding. When consciousness is absent, there is none of that." Having generated patience and liking for this view, With their jhana not having declined, Having passed away, They are reborn in the non-percipient realm By way of material rebirth. Whatever posture for whomever Was established in the human world, That one, reborn in that posture, For five hundred eons, Stands, or sits, or lies down. Thus, by way of developing dispassion for consciousness, Consciousness does not arise for them there. Due to the absence of consciousness, They do not partake in a station of consciousness. But the realm of neither perception nor non-perception, Just as for perception, So too for consciousness, Due to its subtlety, Is not included among the stations of consciousness. For that realm, Just like perception, So too for consciousness, Having attained a subtle state, A residue of formations, Due to the absence of manifest conscious activity, Is neither consciousness Nor entirely non-consciousness; Thus neither consciousness nor non-consciousness. Therefore, it is not included Among the stations of consciousness Which have manifest conscious activity. Therefore, The six sense-sphere devas Together with those in states of woe, And humans, Have diverse bodies and diverse perceptions. And beings in the first jhana realm, Have diverse bodies and one perception. Beings in the second jhana realm, Have one body and diverse perceptions. Beings in the third jhana realm, And the remaining beings In the fourth jhana realm, (Excluding the non-percipient beings), Have one body and one perception. These four stations of consciousness, Excluding the realm of Neither perception nor non-perception, Together with the lower immaterial realms Beginning with the realm of infinite space, Are to be understood as "Seven stations of consciousness." Eight world-el- Gain and loss, fame and disrepute, blame and praise, happiness and suffering— these eight are the ways of the world, the worldly conditions. These are the inevitable conditions for the world of beings; therefore, there is no being who is free from them. They sometimes come upon the world, and sometimes the world comes upon them. It has also been said: “These eight worldly conditions, monks, revolve around the world, and the world revolves around the eight worldly conditions.” The acquisition of food, clothing, and so forth, or the things to be acquired, is gain. Its absence is loss. By the term "gain" here, the corresponding agreement in its sphere is understood; by the term "loss," disagreement. Similarly, in the case of fame and so forth, the understanding of corresponding agreement and disagreement in their spheres should be known. When gain arises, loss has already arisen; thus, both gain and loss are spoken of. The same method applies to fame and so forth. Just as when there is blood, pus appears due to its decomposition, similarly, when there is agreement in gain and so forth, disagreement in loss and so forth finds its opportunity. The nine abodes of beings: The previously mentioned