English
Due to the absence of coarse sensual desire and aversion, these are the abodes only of the pure non-returners and Arahants, hence Suddhāvāsā. Among them, those dwelling on the first plane do not abandon their position for a short time, hence Avihā. Or, because the five coarse fetters are abandoned, there is no vexation of mind for these, no failure to attain the states of calm and insight, hence Avihā. Those dwelling on the second plane are not tormented by any mental anguish, hence Atappā. Those dwelling on the third plane see well, being endowed with pure eyes of faith, divine eyes, Dharma eyes, and wisdom eyes, hence Sudassā. Those dwelling on the fourth plane, however, are endowed with an even greater degree of seeing well, hence Sudassino. For this 'ī' vowel is in the sense of excess. Those dwelling on the fifth plane, another plane above because there is no material Brahma within them, there is no one among the material beings who is inferior in any quality to these, therefore they are Akanittha (not the lowest). As for the realm of the base of infinite space, it is where the four aggregates, designated as the base of infinite space, arise, pervading as much space as possible. That space, together with the aggregates, is the realm of the base of infinite space. The same applies to the others. The meaning is that ordinary people, stream-enterers, and once-returners are absolutely and in all ways not found in the Pure Abodes. Here, by the exclusion of once-returners, the exclusion of those on the path of non-returners is also established. Thus, it should be understood that this verse speaks of the attainment of only the three higher noble ones there. In other places means in the twenty-one places remaining from the five Pure Abodes and the realm of non-percipient beings. "Anariya" means ordinary people. [The four realms] 144. "At the moment of descent" means at the moment of rebirth-linking. Rebirth-linking is called "descent" in the sense of entering into another existence. "After that, having become bhavanga" is the connection. Some, however, read "at the end of bhavanga." That is not appropriate. "Blind from birth" is one blind from birth. The word "etc." includes those deaf from birth, those without a sense of smell from birth, those mute from birth, those idiotic from birth, those insane from birth, hermaphrodites, those with both sexual characteristics, eunuchs, and the like. Among these, one whose rebirth was obtained by a kamma unable to produce an eye is called "blind from birth." This method applies to the others as well. Among these, one devoid of the sensitive ear is called "deaf from birth." One devoid of the sensitive nose is called "without a sense of smell from birth." There is no one devoid of the sensitive tongue. One devoid of speech is called "mute from birth." One unable to comprehend even directions is called "idiotic from birth." One whose mind is always deranged is called "insane from birth." One who has undergone a transformation due to sexual desire, such as being an "āsittaka," is called a "hermaphrodite." One endowed with both sexual characteristics is called "one with both sexual characteristics." One devoid of both sexual states is called a "eunuch." Even in ordinary speech, one who produces each letter with great effort, stammering The word is "mammonāma." Here, when a being has received rebirth through a karma capable of producing an eye, in the course of its existence, that karma or another karma produces the eye. But for one who has received rebirth through an incomplete karma, and whose physical basis is defective, there is no such thing as another karma producing an eye in the course of its existence. Therefore, it should be understood that the state of being born blind, even for those in the womb, is established at the moment of rebirth itself. This method applies to other cases like being born deaf, and so on. Since the acquisition of sense bases is called birth, the time when the eye is fit to arise is called the birth-time of the eye. At that time, one whose eye has not arisen is called born blind. Thus, the birth-time of each sense base should be understood according to its own time of fitness to arise. If this is so, they say that even those born mute, and so on, would be established. This meaning is also explained in the Vibhāvanī. [142] But what is said in the Vibhāvanī: "Others say that 'born blind' means blind at birth. The meaning is, having been born blind from the mother's womb. By this, the non-defectiveness of the eye in the mother's womb for those with two or three roots is established," That is not appropriate. Because in the world, even for some who are born blind from the mother's womb, their skill and cleverness in various crafts and sciences have been observed. For, it is not possible to determine that, apart from the Great Bodhisattas and other beings in their last existence, for the rest of those with two or three roots, there is no defect in the eyes and ears that arise in the mother's womb due to external harm, or the mother's improper use (of food/medicine), or various diseases. And regarding "Bhummassitānañca vinipātikāsurānaṃ" (of those dwelling on the earth and the fallen asuras), "Bhummā" means born on the earth. The powerful Bhummā devas, such as Āḷavaka, Sātāgira, and Hemavata, are those born in the earth-related tree-shrines, mountain-shrines, and celestial mansions. In the world, they are also called Yakkhas because they are worshipped by way of offerings. But those who, though of the Bhummā deva class, lack any enjoyment of wealth born of their own merit, and live in hardship, they wander about. Because they are included among the successive attendants of those powerful earth deities, they are called "earth-dependent," meaning they rely on and are supported by earth deities. "Earth-dwelling" is also a reading. The meaning is that due to the absence of a dwelling place born of merit, they live relying on solitary places on the ground such as trees, bushes, caves, grottoes, and cemeteries. Those very beings, having become deformed, are reborn in another existence, thus they are "vinipātika" (fallen ones). Since they are vinipātika and also asuras in the sense mentioned above, they are "vinipātika asuras." These beings, living in solitary places near villages or within villages, seek out discarded food, rice grains, cakes, snacks, fish, meat, and so on, left by villagers. If they don't get these, they torment children or sick people. If they are able, they frighten and torment other humans as well, and thus sustain their lives. This refers to "some" of those vinipātika asuras. For it cannot be said that all vinipātika asuras are without cause (ahetuka). Because two-cause and three-cause beings also exist. And thus, it is said in the commentaries that some of them, like Piyaṅkaramātā, Uttaramātā, Dhammaguttā, and Phussamitta, attained the comprehension of the Dhamma. It should be understood that some of the Yakkha species, some of the Rakkhasa species, some of the Vimānika Petas, and some of the Paradattupajīvi Petas are also included here. "Among those" refers to individuals endowed with the aforementioned rebirth. Because the determination of lifespan is established as a fixed and definite measure for all beings belonging to one realm, without exception. But for those in the woeful states, humans, and earth deities, there is no such fixed and definite measure. For not all hells belonging to one realm within the entire world-system have a single lifespan determination. The same applies to animals and so on. Therefore, it is said, "of the four woeful states," etc. There is no fixed measure for calculating the lifespan of individuals in the four woeful states, because there, it is mostly determined by kamma. Even the lifespan determination of the ten hells, such as Abbudā, mentioned by the Buddha in the hells, is for those reborn there. By which kamma it is accomplished, thus it should be understood. "Of humans," this is said in the sense of those dwelling in Jambudīpa, thus they say. For them alone indeed there is an ascent and a descent of the life-span. Not for those dwelling in other continents. For those in Uttarakuru, a thousand years is fixed. For the other two, five hundred years, thus they say. This being so, in those continents, even for those of the initial eon, that very limit follows. But for those dwelling in Jambudīpa, the prosperity and adversity of seasons and food, rooted in the uneven and even movements of the moon, sun, stars, and so on, being the result of good and bad conduct, are common even to them. Therefore, it should not be said that even for them there is no ascent and descent of life-spans. But it should be said that because they are merely results of the course of Jambudīpa, they are not of a single course. Thus indeed, in the Pāli, it is said: "Humans of Uttarakuru are without 'mine,' without possessions, of fixed life-span, of remaining life-span." There, "of remaining life-span" means having descended from the incalculable (age) and having remained stable at a thousand years. Thus is the meaning. "Of the fallen Asuras," this should be understood as merely an example. Because all the mighty and the less mighty earth deities, and aerial spirits, etc., are intended here. For all of them indeed, kamma alone is the measure. But "of the deities of the Four Great Kings," this is said referring to the higher Four Great Kings. "Divine" means established in that divine realm. "Five hundred years," and this should be taken as generally said. But because stream-enterer divine sons, disciples of Kassapa Buddha, reborn in aerial mansions, remain even until the time of King Nimi, thus it is said in the Jātaka commentary. Therefore, it should be understood that for some aerial deities too, the measure by kamma is established. And here, repeated rebirth should not be considered. For indeed,