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they go, with such a wish, by way of forming intentions. "Pure-headed" means that because the common heads of craving, conceit, and views are not dependent on any specific thing, they are called "pure-headed." Here, craving is shown through the heads of views; and with the heads of conceit and views, which are the roots of heads, it is said, "Thus these... (etc.)... are to be known as phenomena where craving roams." The statement that even in views and conceit there are "cravings roaming" is to be understood as being made due to their being rooted in craving and craving being predominant, as views and conceit are inseparable from craving, though they are separate from each other. 974. "Avakkari" is a particle that means "in various ways." So "anavakkari" means "not making various ways," or "making it undifferentiated." Showing this, either by making it differentiated or by not making it undifferentiated, it says, "having made it undifferentiated." Or the reading is "having made it anavakāri." There, "avakiraṇa" means scattering, dispersing, separating parts from a whole. "Avakāri" is that. Not making that "avakāri," not making it differentiated, taking the five aggregates as a whole, as one, not separating them from oneself, one obtains the desire, conceit, and views of "I am." The meaning is this. "Asitabyābhaṅgitāya" means with a sickle and a scythe, with these implements. Or the act of reaping and carrying is called "asitabyābhaṅgī." 976. "Having made it avakāri" means separating form and so on from oneself, and obtaining the desire of "I am with this form... (etc.)... with this consciousness." In all cases, the meaning of "with this" is "with form and so on, not separated from oneself." For craving that arises by taking up and approaching forms and so on that are not separated from oneself, that are not externalized, that are grasped as "I am," is called "dependent on the internal." And craving that arises by approaching those that are separated from oneself, that are externalized, is called "dependent on the external." Or, with a sword or an umbrella, one thinks, "My destruction does not exist" by means of a sword and so on, which are considered auspicious. "Of each one" is said to show the possibility of thirty-six in the past and future for each one in beginningless and endless transmigration. Or for each individual, according to what is obtained, this too, having made it independent of craving, conceit, and views, is for the purpose of showing the possibility of something for an ordinary person in the present. The explanation of the exposition of the wandering of craving is finished. The explanation of the analysis of minor matters is finished. 18. Analysis of the Heart of Dhamma 1. Explanation of the All-Inclusive Section 978. Beginning with "the five aggregates," the first is called the All-Inclusive Section, spoken of in a general way. This is because the manifestation of aggregates and so on, which are included in the element of origin, are completely included here. These are differentiated by various categories, such as the two pairs of objects (knowable, etc.), the three good actions (giving, etc.), the fivefold form, and the two pairs of worldly forms, arising in the elements of the three planes (sensual, form, formless). Also, the second section and so on are not included here. The second is said to be the Section for Showing Arising and Non-Arising. But there, beginning with "How many aggregates, how many sense bases are there in the sensual realm?" (Vibh. 991), only their existence is stated. The non-application of specific actions is due to their being knowable by general actions like "is, becomes, exists." Therefore, this is suitable to be called the "Section for Showing Possibility and Impossibility." And the fourth is the Section for Showing Arising and Non-Arising at the moment of rebirth, because of the mention of manifestation and non-manifestation there. 979. Just as they ask, an unfailing explanation, according to the question, even if made by others, because it is made with the understanding of the All-Enlightened One's word, it is indeed called the All-Enlightened One's explanation. What then to say if it is made by the All-Enlightened One himself? This is the meaning. 2. Explanation of the Section on Arising and Non-Arising 991. "And of those born in the sensual realm" - means also of beings in the sensual realm who have gone to the form realm by psychic power. "By the absence of the nose sense-base and so on" - here, if by their absence, the smell sense-base and so on do not perform the function of a sense-base, then in non-percipient beings, by the absence of the eye sense-base, the visual object sense-base would not perform the function of a sense-base. Therefore, the statement "At the moment of rebirth for non-percipient deities, two sense-bases manifest" would not be tenable. Sensual realm beings and so on... The aspirations of beings arising there, or the phenomena included there, are called "elements" (dhātu) by virtue of being their foundation. Similarly, the realms of beings — such as the sensuous realm — where beings of the sensuous realm and so on arise, these are called "birthplaces of beings" (sattuppatti), meaning the arising of these beings is here. There is no space or realm of beings that is not included here, which could be called an "element." Thus, to show this meaning, it is said: "There is no unincluded element, whether by way of space or by way of the arising of beings." By "by way of the arising of beings," it means that by taking both the space and the world of beings together, it shows the absence of such an unincluded element. Or, the arising by way of being a being is "sattuppatti" (arising of beings). The grasped aggregates arising by way of the abode of beings, by way of each existence, are called "elements" by virtue of being the similar foundation for those included therein. Thus, there is no unincluded element; this is the meaning. 3. Explanation of the Included and Unincluded Sections 999. The grasped aggregates arising in this place and elsewhere, limited by way of existence and by way of space, should all be understood as included therein. 6. Section on Generative Kamma and Lifespan (1.) Explanation of Generative Kamma 1021. Having stated the divisions of aggregates and so on by way of the origin of elements and so on, the sixth section, beginning with "three devas," is commenced to show the divisions by way of the beings who possess divisions of elements, by way of their generative kamma, and by way of its result. Indeed, aggregates and so on are distinguished by way of the devas who are the three elements, by way of kamma such as giving, and by way of the grasped aggregates limited by their respective lifespans. Four measures (doṇa) are an ambaṇa; some say six measures. The explanation of generative kamma is concluded. (2.) Explanation of Lifespan 1024. "Three kinds of people" (tayopijanā) means three groups of people. 1025. "Shines" (ābhāti) means beautiful radiance. 1026. "Resplendent like a lump of gold" (kañcanapiṇḍasassirikā) means having the splendor of a lump of gold. However, where it should be said "subhākiṇṇā" (pervaded by beautiful radiance), the long 'ā' has been shortened. And by making the 'ha' sound at the end of the last syllable of the word itself, it is called "subhakiṇhā." But then, "subhakiṇhā" means "stained with beauty." And in the preceding passages, "parittasubhā" (limited glory) means "for whom there is limited glory," and "appamāṇasubhā" (immeasurable glory) means "for whom there is immeasurable glory." Thus, the compound with the word "subha" should be constructed. 1027. Mindfulness of the object is said to be in the preliminary stage. Thus, at the moment of jhāna, or afterwards, by the cultivation of objects like the limited kasiṇa and by advertence, there is no diversity in the mindfulness of the object of jhāna. But by the cultivation of the preliminary stage and by advertence in the preliminary stage, it does occur; this is the meaning. Indeed, by means of the cultivation of the preliminary stage, jhāna has those respective objects in the limited earth kasiṇa and so on. And by the preliminary stage's advertence to those respective kasiṇas, there is that respective mindfulness. However, desire and so on are present even at the moment of absorption. Therein, "aspiration" is not craving-aspiration, but rather should be seen as desire-aspiration. Determination is decision. Application is merely the activity of the mind. If, however, desire for existence, aspiration for existence, and so on, are intended as determining specific existences. The meaning of "they occur even in absorption" should be understood as "they occur even after the absorption has arisen." However, the object, being distinguished by dispassion towards perception and so on, and the mindfulness occurring there in various ways, which determines specific existences, occurs only in the preliminary stage. Therefore, it is said, "mindfulness of the object is stated to be in the preliminary stage." "Abundant fruits" means fruits of abundant peace, happiness, long life, beauty, and so on. They see well with the eye of wisdom, and with the physical and divine eyes. 1028. By the saying "until that evil deed is not exhausted" (M.N. 3.250), it is stated "kamma alone is the measure." But the determination of the measure of life, such as for the Abbudas, is made solely by the power of kamma; this is the intention. Due to the absence of a hiding place, the meaning is the absence of a place free from sense pleasures, as one is always surrounded by a host of nymphs of the same kind, and pervaded by sense pleasures. "What determines?" means "Does jhāna determine rebirth?" Nine Brahma worlds, thus Brahma Having purified the nine, beginning with the Apārisajjas. "At the top" means in the Vehapphalas. "Called the highest existences"