English
The distinction in the arising of consciousness according to individuals is the distinction of individuals. The description of the distinction of individuals is concluded. Description of the Division of Planes 49. All process-consciousness states are obtained through the six doors, and for all individuals, their arising there. They are suitable according to their respective planes and according to their respective individuals. 52. By that and so on, the rejection of nose-consciousness and so forth will occur. In the fine-material plane, only aversion-impulsion and resultant-retention states are rejected. "Everywhere" means in the sensuous plane, the fine-material plane, and the immaterial plane. 54. In the sensuous plane, eighty process-consciousness states are suitable, excluding the process-free states. In the fine-material plane, excluding twenty-five states (the two aversion-rooted states, the eight resultant-retention states, the six sense-cognitions beginning with nose-consciousness, and the process-free states), the remaining apprehending states... Sixty-four (cittas) by way of the two rootless resultant and fifty-five javanas; excluding forty-seven (cittas) from the formless realms: the twenty-three kāma-sphere resultant, the first path, the fifteen rūpa-sphere, the two aversion, the formless resultant, the functional mind-element, and smiling; the remaining twenty-six (cittas) by way of the limited javanas, the eight formless javanas, the seven supramundane javanas, and mind-door adverting, thus forty-two cittas are obtained. Some, however, say: "Because there is no undesirable object in the rūpa-realm, unwholesome resultants can only arise for brahmās who have come here (to the kāma-realm). Therefore, excluding those (unwholesome resultants), there are only sixty vīthi-cittas in the rūpa-realm, together with the five limited resultants." Here, however, it is not possible to say that there is no undesirable object for those who, while staying there, observe this world; therefore, sixty-four (cittas) are stated there, including those (undesirable objects). And having done so, it is said in the Dhammānusāraṇī: "When brahmās perceive an undesirable object of the kāma-sphere, then the arising of unwholesome resultant eye-consciousness, ear-consciousness, mind-element, and investigating consciousness is possible even in a happy destination." Division by way of realms is the division of realms. The exposition of the division of realms is concluded. 55. 'As they arise' means according to their arising in their respective doors or in their respective realms. 'As long as life lasts' means from the mind-door thought-process that proceeds by way of the continuity of existence after rebirth-linking, up to the death-consciousness, or up to the end of the life-continuum that occurred before that, uninterrupted, in the absence of the attainment of cessation— this is the meaning. Thus, in the commentary on the Abhidhammatthasaṅgaha, named Abhidhammatthavibhāvinī, The exposition of the Chapter on Thought-Processes is concluded. 5. Exposition of the Chapter on Thought-Process-Free (Consciousness) 1. Having thus far shown the compendium of thought-processes, now, beginning to show the compendium of thought-process-free (consciousness), he says: "only by way of thought-process cittas," and so on. Thus, in the manner stated, the compendium called "Compendium of Occurrence," which is the occurrence by way of thought-process cittas from after rebirth-linking up to death, has been expounded; now, immediately following that, in the connection, the rebirth-linking... at the time (of birth), and because of its proximity, by the very taking of that (life), and at the time of death (when it is taken away), the collection of occurrences is said to be (this is the explanation). Description of the Four Realms 3. The way approved by merit is mostly gone, therefore it is a woeful state (apāya). That very realm where beings exist, therefore it is a woeful realm (apāyabhūmi). Because it is the basis of various kinds of prosperity, it is beautiful, a destination to be gone to, to be reborn in, therefore it is a happy destination (sugati). A happy destination accompanied by craving for sensual pleasures is a sensual happy destination (kāmasugati). That very realm, therefore it is a sensual happy realm (kāmasugatibhūmi). Thus also in the remaining (cases). 4. From gain, from happiness, gone out, therefore it is hell (niraya). Bent across (horizontally), therefore they are animals (tiracchānā). Their birth-state is animal birth-state (tiracchānayoni). By which beings are born, even though not mixed, due to similarity of species, they are as if mixed, therefore it is a birth-state (yoni). But that, in essence, is a specific mode of occurrence of the aggregates. Gone far from happiness, therefore they are ghosts (petā). The sphere of ghosts of the type of "burning-thirst" and so on is the realm of ghosts (pettivisayo). But here, by the taking of "animal birth-state" and "realm of ghosts," only the aggregates are taken, because there is no such defined space for them. Or where they permanently reside in forests, at the foot of mountains, etc., by way of such a place, space should also be understood. They do not shine, they do not play with lordly sport etc., therefore they are asuras, specifically ghost-asuras (petāsurā). But others are not gods, they are opponents of gods, therefore they are asuras. And here, only the ghost-asuras are taken, because it is desired that the others be taken among the Tāvatiṃsa gods. For thus it was said by the teacher – “Among the Tāvatiṃsa gods, the Vepacitta asuras are included”; (Nāma. pari. 438); 5. By qualities such as mindfulness, heroism, and suitability for the holy life, because of their elevated mind, their mind is abundant, therefore they are humans (manussā). For thus, even Buddhas and others who have attained supreme mindfulness, wisdom, etc., are indeed human beings. And the inhabitants of Jambudīpa here are directly humans. But with them, due to similarity in form etc., along with the inhabitants of the smaller islands, even the inhabitants of the other great islands are called "humans." But worldly people say, "descendants, sons of Manu, the first king, therefore they are humans." The realm that is the dwelling place of humans, here, is "humans" (the human realm). Thus also in the remaining (cases). In the four great Devotion to kings is theirs, Or they dwell in the realm Of the Four Great Kings, Thus they are Cātumahārājikā. Thirty-three co-merit-makers Were reborn here With the youth Māgha, Thus it is the realm of the thirty-three, That is Tāvatiṃsa, And those who dwell there Are called Tāvatiṃsa. But since it is said, "A thousand Cātumahārājikā, A thousand Tāvatiṃsa" (A.N. 3.81), And there are six sense-sphere heavens In other world-systems too, Therefore, this name Is to be understood As merely a name For that deva-realm. Gone away from suffering, Departed, Thus they are Yāmā. Having gone to And attained Great joy Through their own Glory and prosperity, Thus they are Tusitā. Delight in creation is theirs, Thus they are Nimmānaratino. They wield power Over enjoyments Created by others, Thus they are Paranimmitavasavattino. 7. Being attendants Of the Great Brahmās, They are in their assembly, Thus they are Brahmapārisajjā. Being established In the position of their chaplains, Thus they are Brahmapurohitā. Nourished and grown By various qualities Such as jhānas, Thus they are Brahmās; And because of their beauty And long life, And being greater Than the Brahmapārisajjā and others, They are Mahābrahmāno (Great Brahmās). These three Dwell on the same level, Illuminated by the radiance Of precious gems. 8. Their radiance Is limited Compared to those above, Thus they are Parittābhā. Their radiance Is immeasurable, Thus they are Appamāṇābhā. Like lightning From a cloud, Radiance flows forth Here and there From their bodies, Which are born From the continuum Of the jhānas Accompanied by joy, Thus they are Ābhassarā. Or like the flame Of a torch, Radiance flows forth From their bodies, As if breaking off And falling repeatedly, Thus they are Ābhassarā. Or they are accustomed To shining With the aforementioned radiance, Thus they are Ābhassarā. These three also Dwell on one level, Illuminated by the radiance Of precious gems. 9. Subhā means A dense, Unmoving Bodily radiance; This radiance Is limited Compared to the Brahmās above, Thus they are Parittasubhā. Their radiance Is immeasurable, Thus they are Appamāṇasubhā. They are pervaded And filled With radiance Called a mass of light, Thus they are Subhakiṇhā. And they are called "Subhākiṇṇā". In "abbe", the 'ā' sound is shortened, and the final 'ṇa' sound is made into 'ha', thus it is said "subhakiṇhā". These too dwell in the first plane, illuminated by the radiance of excellent jewels. 10. They have abundant fruit, produced by the power of jhāna; hence, Vehapphalā. There is no perception, because they are merely a continuum of form produced by the cultivation of the fading of perception; and the remaining formless aggregates are theirs, spoken of through that (perception); hence, Asaññā. They are beings, hence Asaññasattā (non-percipient beings). These too dwell in the first plane, illuminated by the radiance of excellent jewels. They are the abodes solely of pure non-returners and arahants; hence, Suddhāvāsā (Pure Abodes). Or, their abode is pure due to the absence of attachment and aversion; hence, Suddhāvāsā. Their dwelling place is also Suddhāvāsā. 11. Among these, the dwellers of the first plane do not abandon their state for a short time; hence, Avihā (not falling). The dwellers of the second plane are not troubled by anything; hence, Atappā (untroubled). The dwellers of the third plane are easily seen due to their exceedingly beautiful form; hence, Sudassā (clearly seen). The dwellers of the fourth plane