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see clearly due to their perfectly pure vision; hence, Sudassino (clear-sighted). The dwellers of the fifth plane, due to their supreme attainment, have no inferior state; hence, Akaniṭṭhā (supreme). 12. The four aggregates that are the result of the first formless attainment, existing in the sphere of infinite space, or the space delimited by them, is the plane of the sphere of infinite space. Similarly in the others. 13. Ordinary people, stream-enterers, and once-returners are in no way found in the Pure Abodes – this is the connection. By the exclusion of ordinary people and so on, it is stated that only non-returners and arahants are found there. 14. In the remaining places, excluding the Pure Abodes, the woeful states, and the non-percipient realm, noble ones and ordinary people are found. The description of the four planes is concluded. Description of the four types of rebirth-linking 16. "At the moment of descent" means at the moment of rebirth-linking. 17. Blind by birth is "jaccandho". Although at the moment of birth, all egg-born and womb-born beings are without eyes. Nevertheless, even at the time suitable for the arising of eyes and so on, by a rebirth-linking given by kamma that obstructs the arising of eyes, or by other kamma... A being whose eye was not produced is called born blind. Others say, "Born blind means blind from birth, meaning born blind from the mother's womb. Thus, the non-production of eyes in the mother's womb for beings with two or three roots is established." Here, the word "etc." in "born blind, etc." includes those born deaf, born mute, born foolish, born insane, hermaphrodites, eunuchs, and those with undeveloped organs. Others say, "Some beings with rootless rebirth are born with perfect faculties and are capable of a little deliberation. Such beings are also included by the word 'etc.'" "Bhummassitā" means those who depend on, rely on, and belong to the earth deities. "Vinipātikā" means those who fall from a heap of happiness. 18. In all realms of sensual happiness, this means in all seven kinds of sensual happiness, in terms of gods and humans. 21. Among these, this refers to individuals endowed with the aforementioned rebirth, or in the lower realms, etc. There is no fixed rule for the calculation of lifespan, as some are long-lived and some are even longer-lived. As it is said: "The lifespan of those in the lower realms And of humans is not fixed; For indeed, at times, Mandhātā, And some Yakkhas are long-lived." In the lower realms, karma alone is the measure; for those born there, there is no passing away until their karma is exhausted. The same applies to earth deities. Some beings born among them remain for a period of seven days, others for an eon. Similarly, for humans, sometimes their lifespan is incalculable, sometimes it is ten years. "Whoever lives long, lives a hundred years, or a little more, and does not reach a second hundred years" – this was said with reference to the present time. 22. Five hundred divine years means that fifty human years are one day for them. Accordingly, calculating months and years, their lifespan is five hundred divine years. It is also said: "Fifty human years, Is one day there; Thirty days and nights, a month" So, twelve months make a year; By that year, the divine lifespan is reckoned as five hundred. By human reckoning: by the reckoning of human years. Then four times that: the day of the Cātumahārājika devas is fifty human years, and their five hundred divine years, when doubled, become a thousand divine years for the Tāvatiṃsa devas. Thus, by doubling the days and years, it is four times, but by divine reckoning, it is a thousand years, and by human reckoning, it is sixty hundred thousand years plus three crores. Then four times that for the Yāma devas: four times the lifespan of the Tāvatiṃsa devas, as stated, which is two thousand by divine reckoning, and by human reckoning, it is forty hundred thousand years plus fourteen crores. Then four times that for the Tusita devas: four thousand divine years, and by human reckoning, sixty hundred thousand years plus fifty-seven crores. Then four times that for the Nimmānaratī devas: eight thousand divine years, and by human reckoning, two hundred crores of years plus forty hundred thousand years and thirty crores. Then four times that for the Paranimmita-vasavattī devas: sixteen thousand divine years. 23. And showing the human reckoning itself, it says "nine hundred" and so on. Nine hundred and twenty-one crores of years, and also sixty hundred thousand years, is the lifespan among the Vasavattī devas—this is the connection. 25. In the second jhāna-plane: said according to the fourfold method. After that, in the course of existence, and at the time of passing away, it continues and ceases in the same way, as bhavaṅga and cuti—this is the connection. 29. Among them: among those Brahmās who have taken rebirth there. Of a kappa: of an incalculable kappa. For the lifespan of the Brahmā-pārisajjas and the other two cannot be determined by great kappas, as they do not perish even in one kappa, making a full kappa impossible for them. For this world (Visuddhi. 2.409) perishes by fire seven times, and eight In one turn by water, then in seven turns by fire, in the eighth turn by water. Thus when eight octets are complete, in the last turn it is destroyed by wind. There, the first jhana level is destroyed by fire, the second and third jhana levels by water, the fourth jhana level is destroyed by wind. And this has also been said: Seven times seven turns by fire, in the eighth, in the eighth, by water; When sixty-four are complete, there is one turn of wind. By fire, the Abhassara realms below, by water, the Subhakiṇha realms; From Vehapphala by wind, thus the world is destroyed. Therefore, since the three first jhana levels are not destroyed even in one kappa, their existence throughout the entire kappa is not possible; their lifespan should be understood in terms of an immeasurable kappa. However, from the second jhana level onwards, it is in terms of a complete great kappa, not an immeasurable kappa. And an immeasurable kappa is the fourth part of a great kappa, which is of an inexhaustible nature even when a white mustard seed pile, a yojana in length and width, is exhausted by removing one seed every hundred years. This (immeasurable kappa) is, however, when many beings have perished by one of the destructions of weapons, disease, or famine, and due to the power of wholesome kamma continuing the lineage of remaining beings, starting from a lifespan of ten years, beings gradually reach a lifespan of an immeasurable kappa, then again, by adopting unwholesome practices, gradually decline and are born with a lifespan of ten years, and then by the destruction of beings by one of the destructions like disease, this is called "one intermediate kappa". Thus, in terms of such defined intermediate kappas, it amounts to sixty-four intermediate kappas, and some say "it amounts to twenty intermediate kappas." 45. Those who attain the sphere of infinite space are called "ākāsānañcāyatanūpagā". 49. "One only" means it is the same in terms of plane, birth, associated phenomena, and formations. "Of one birth" means in one existence. The explanation of the Tetrad of Rebirth-linking is finished. Explanation of the Tetrad of Kamma 50. Now the tetrad of kamma What is to be shown by the four aspects, is begun with "producer" and so on. It produces, thus it is a producer. It supports, thus it is a supporter. Having approached, it oppresses, thus it is an oppressor. Having approached, it destroys, thus it is a destroyer. Among these, the wholesome and unwholesome volitions that bring about resultant and volitional formations in the course of rebirth-linking are called producer. Even if it cannot produce a result by itself, that wholesome or unwholesome kamma which is a condition for another kamma to produce its result for a longer time, or which is a condition for the longer duration of the result itself, which is happiness or suffering, due to the non-arising of conditions for its cessation, and the arising of conditions for its increase, in accordance with the capacity of the producer, is called supporter. Any kamma that hinders the longer duration of the result produced by another kamma, by obstructing it with causes like illness or imbalance of elements, is called oppressor. But that kamma which, having destroyed the producing capacity of a weak kamma, and having prevented its result by producing a cutting-off condition, itself produces a result, is called destroyer. Indeed, this is the distinction between producer and destroyer: the producer produces a result without cutting off the result of another kamma, while the destroyer does so after cutting it off. This is the conclusion in the commentaries. Other teachers, however, say: "The oppressor kamma hampers the result of another kamma from time to time, by bringing about conditions like frequent illnesses. But the destroyer completely cuts it off and gives opportunity to another, but does not itself produce a result. In this way, its distinction from the producer is very clear." By way of function means by way of the functions of producing, supporting, oppressing, and cutting off. 51. Heavy means greatly blameworthy, and of great power, a kamma that cannot be obstructed by any other kamma. Proximate means remembered at the time of death, or done at that time. Habitual means done frequently, or even if done once, frequently indulged in. Done kamma means the state of being heavy and so on. Merely done, not yet ripened, this kamma is called 'kamma merely done'. There, be it wholesome or unwholesome, among heavy and light, that which is heavy kamma— on the unwholesome side, like matricide and so on; on the wholesome side, like exalted kamma— that alone ripens first, even if proximate kamma exists, like a great flood