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by those holding wrong views. 976. The construction is that craving, arising by approaching external forms, etc., is called "grasping." For some individual, in one existence, the impossibility of some wanderings of craving, and the possibility for others, is why he says, "It is said to show the possibility for some." The exposition of the Wanderings of Craving is concluded. The exposition of the Analysis of Minor Subjects is concluded. 18. The Analysis of the Heart of Dhamma 1. The Exposition of the Chapter on All-Inclusiveness 978. "Originating from elements...etc....included"— here, the construction is, "because the aggregates, etc., which are distinguished by their origin in the sense-sphere element and other elements, are entirely included." Similarly, in the remaining cases, "distinguished by their included classifications," etc. because of being completely included, this is its meaning-consistent name, the chapter of complete inclusion, he shows. And since here there is complete inclusion of the twelve divisions such as aggregates, thus the entry of the second chapter and so on should be understood here. For it is proper to say that the consideration of origin and so on of these aggregates themselves is the chapter showing origin and non-origin, this is the connection. And the showing of non-origin here should be understood as established by implication. For there is no Pāli text there like "how many aggregates do not arise?" 979. "According to the question" means according to the intention with which the question was asked. "Unerring explanation" is unique to Buddhas, for others it is like a random guess, so he says, "because it is done having understood the words of the Omniscient One." The description of the Chapter of Complete Inclusion is finished. 2. Description of the Chapter of Origin and Non-Origin 991. "In the sense-sphere existence" - having said this in terms of space, then to say it in terms of the continuum of beings, "and of those arisen in the sense-sphere," he said, showing that specific meaning, "by power... and so on... is the meaning." "It should not be said" - why was this said? Even if for non-percipient beings there is no eye, and the visible object is extremely subtle, and beyond the range of those in lower realms, yet for the Vehapphala beings in the same realm, and for the Suddhāvāsa beings in higher realms, it is within the range of the eye faculty, and thus performs the function of an ayatana and so on, so it can be said. What needs to be said in detail here has already been said below. "Having made Avīci hell below the boundary, and including the Paranimmita-vasavatti devas above, that which is in this," and so on (Dhs. 1287), the places mentioned are the sense-sphere and so on. And those groups of beings are called dhātu (element) because of the aggregate's being the basis of its parts, just as "a heap of beans is a bean." Beings arise in it, thus "origin of beings," or "beings themselves are origin" in the sense of arising, thus "origin of beings" - in this way, the term "origin of beings" for the two worlds of space and beings should be understood. Existence arises as a self-state, not merely as a conditioned state like ungrasped aggregates, is the meaning. "Who are they?" he asks, "according to the abodes of beings... etc. ... the grasped aggregates." "Belonging to each respective category" means to the beings belonging to each respective abode of beings, or indeed to the formations themselves. "By being a similar basis" means by being a foundation for aggregates that proceed in a similar manner. For the most part, phenomena in that abode of beings proceed in a similar manner. The explanation of the section on arising and non-arising is concluded. 3. Explanation of the section on included and not included 999. "There and elsewhere" means in that existence, and in another existence, and in a place. "Included" means grasped, delimited by the delimiting agent, craving for sensual pleasures and so on; thus, "included" means contained within each respective existence and so on, belonging to each respective category. The explanation of the section on included and not included is concluded. 6. Section on generating kamma and lifespan 1. Explanation of generating kamma 1021. "According to the gods existing in the three realms" means according to the gods born in the three realms, beginning with the sensual realm. The explanation of generating kamma is concluded. 2. Explanation of lifespan 1026. "Beautiful" means it shines, it gleams, like a well-polished golden mirror; it is the radiance of the body. "Subhakiṇṇā" means scattered, strewn with that beauty. 1027. "Each respective attention" means attention directed to the earth kammaṭṭhāna and so on. "Even at the moment of absorption" - the word "pi" (even) includes the preceding part. "Wishing" is the seeking of an object, it is the wish to act. "Aspiration" is the setting of the mind, it is aspiration. It is the distinguishing of the object by means of dispassion for perception and so on, making it an object for meditation that proceeds in that way. "Vipula" is said to be great. Even the state of peace is great due to its grandeur, so he says, "Abundant fruits" means fruits of abundant peace, happiness, life, complexion, and so on. 1028. The lifespan of the Cātumahārājika gods: One day and night there is thirty such days and nights for a month. With that month, a year has twelve months. With that year, the lifespan in Sañjīva is five hundred years. That which is so... The lifespan of humans, that is one day and night in Kāḷasutta…pe… by that year, a thousand years is the lifespan in Kāḷasutta. The lifespan of the Yāmas, that is one day and night in Saṅghāta…pe… by that year, two thousand years is the lifespan in Saṅghāta. The lifespan of the Tusitas, that is one day and night in Roruva…pe… by that year, four thousand years is the lifespan in Roruva. The lifespan of the Nimmānaratīs, that is one day and night in Mahāroruva…pe… by that year, eight thousand years is the lifespan in Mahāroruva. The lifespan of the Paranimmitavasavattī gods, that is one day and night in Tāpana…pe… by that year, sixteen thousand years is the lifespan in Tāpana. In Mahātāpana, half an intermediate eon. In Avīci, one intermediate eon is said to be the lifespan. Just as the gods' death is by their own resolve, so too, by such power of merit, death can occur prematurely. Therefore, it is said that "kamma is the measure." And thus, the determination of lifespans like that of Abbuda is more appropriate. "What jhāna?" refers to which jhāna among the eight jhānas. "Heads of existence" refers to the peaks of existence, the peak of existence for ordinary people, the peak of existence for noble ones, and all peaks of existence, which are designations for Vehapphala and so on. "For some beings" refers to an ordinary person. "For some five" refers to a stream-enterer and a once-returner. "For some three" is said in reference to a non-returner. Therefore, it should be understood that when such a one falls from the Brahmakāyika and so on, they are reborn in the formless realm. "For noble disciples reborn in the nine Brahma worlds, their rebirth is only there, not in lower realms" (Vibh. Atth. 1028). This is the commentary passage, and with this intention, "but that" and so on was stated. However, the passage is "rebirth there also occurs, and rebirth in higher realms also occurs, but not rebirth in lower realms." Therefore, there is no need for the statement "only rebirth in lower realms is prevented" and so on. And rebirth in the formless realm is not prevented, is the connection. Rebirth in the formless realm is not prevented, "standing at the top" because the rule "does not attain final Nibbāna" is not desired. "Elsewhere" means in the sense-sphere. "There" means in the form-sphere. This commentary is the one that proceeds thus: "born in the first jhāna-plane... and attains final Nibbāna." "For this reason" means because one born in the form-element is intended, not one merely capable of being born there, for that very reason. "Of him" refers to the noble disciple born in the form-element as stated. Showing that just as in the sense and form existences, there will be no future desire for existence when the dangers are rightly seen, even in the formless existence, when the form-attachment by which one was born in that form-existence is suppressed by formless jhāna, he says: "again... will certainly be." "Born there" means born in the form-element. "Having developed the noble path" means having completed the lower noble path. "By seeing the danger in the born existence" means by seeing the danger in that very form-existence, even though born there. "One whose aspiration for existence has not ceased" means one whose aspiration for existence in the higher formless existence has not been abandoned, because he is capable of being born in the formless element. "In his case" means in the case of such a noble disciple. "For some, five latent tendencies lie dormant; for some, three" - this Yamaka passage (Yamaka 2.Anusaya Yamaka.312) proceeds. The description of the measure of life is concluded. 7. Description of the section on what is to be fully understood, etc. 1030. "Form has the characteristic of being afflicted, feeling has the characteristic of experiencing" - this and similar statements grasp the general characteristics. "Contact has the characteristic of touching, happiness has the characteristic of pleasantness" - this and similar statements grasp the specific characteristics. In passages like "The four aggregates may be wholesome," what needs to be said here has been stated in the Khandhavibhaṅga and other texts; therefore, the intention is that it should be understood in the manner stated there. The rest, what is not stated here, is easily understood. The description of the section on what is to be fully understood, etc.