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for stream-enterers, beyond seven times, there is no rebirth by name in the sensual realm. And not in that divine realm, even if being reborn a thousand times, are they able to reach such a long time. i. By human reckoning, by the reckoning of human years. In the human world, fifty years is one divine day and night in the Cātumahārājika realm. Thirty days and nights is one divine month. Twelve months is one divine year. By that divine year, their five hundred years are ninety thousand years by human reckoning. From that, from the lifespan of the Cātumahārājika devas. Fourfold, means multiplied and increased by four parts, due to the twofold increase in lifespan and the twofold increase in the divine day and night. This method applies to the rest as well. Therein, the twofold increase in lifespan means the twofold increase in the lifespan of the higher devas from the lifespan of the lower devas. By this, it is established that the Tāvatiṃsa devas have a divine lifespan of one thousand years. The Yāma devas have two thousand years. The Tusita devas have four thousand. The Nimmānaratī devas have eight thousand. The Vasavattī devas have a divine lifespan of sixteen thousand years. The twofold increase in the divine day and night means the twofold increase in the day and night of the higher devas from the day and night of the lower devas. By this, it is established that in the human world, one hundred years is one divine day and night in Tāvatiṃsa. Two hundred years in Yāma. Four hundred in Tusita. Eight hundred in Nimmānarati. One thousand six hundred years in Vasavattī is one divine day and night. And with the twofold increase in days and nights established, the twofold increase in months and years is also established. Thus, it is established that the aforementioned divine thousands of years for the Tāvatiṃsa and others should be understood in terms of their respective days, months, and years. And thus, it is established that the lifespans of the higher realms are four times those of the lower realms. Therefore it is said: "From that, fourfold for the Tāvatiṃsa. From that, fourfold for the Yāma," and so on. And with this established by divine reckoning, the fourfold nature is also established by human reckoning. Therefore, by human reckoning, the ninety thousand years of the lower realms... The thousands, multiplied by four, upwards and upwards, become three hundred and sixty thousand and more, of crores of years. Thus, indicating all of them by showing their beginning and end, he speaks the verse of nine hundred. Nine hundred crores of years, and twenty-one crores, and also sixty thousand years, is the lifespan among the Vasavattī devas— this is the explanation. Because the meditation without initial application and sustained application is stronger than the first jhāna, due to the transcendence of gross initial application. And it is not too weak even compared to the third jhāna. Therefore, it, together with the third jhāna, gives results on an equal level, in the intermediate realm. Thus it is said: "The result of the second jhāna and the result of the third jhāna are in the realm of the second jhāna." And by this, the order of the duration of the realms is also established by means of the fourth jhāna. However, the Elder has spoken of the jhānas below, by way of the fivefold method. Therefore, here too, taking the results by that same method, it is said: "The result of the fourth jhāna is in the realm of the third jhāna," and so on. "Among them" means among those who have taken rebirth by those six rebirths. "Of a kappa" – this is said referring to an immeasurable kappa. There are four kinds of kappas: a great kappa, an immeasurable kappa, an intermediate kappa, and a life-kappa. Among them, a life-kappa is said to be the lifespan determination of those various beings. An intermediate kappa is said to be the sixty-four kinds of minor kappas that appear within one immeasurable kappa of the evolving-remaining period, due to the decrease and increase of the human life-kappa. Some say thirty kinds. Others say eighty kinds. Those skilled in the Vedas say fourteen kinds. These are called "Manvantara kappas" in the world. It means intermediate kappas marked by each king named Manu, who was a Mahāsammata king. Some, however, desire only one Mahāsammata king in one evolving-remaining period. Sixty-four intermediate kappas, however, are called one immeasurable kappa. That is of four kinds: contracting, contracting-remaining, evolving, evolving-remaining. Among them, "vina" The contracting eon is the saṃvaṭṭa eon. As it remains destroyed, the eon is saṃvaṭṭaṭṭhāyī (remaining in contraction). The expanding eon is the vivaṭṭa eon. As it remains expanded, the eon is vivaṭṭaṭṭhāyī (remaining in expansion)— thus it should be understood. These four immeasurable eons are called one great eon. Here, even if a heap of white mustard seeds, as wide and long as the earth, were to be removed one by one at the end of every hundred years, one great eon would not yet be exhausted. Thus, a great eon should be understood as long. There, when the eon contracts by fire, it burns below the Ābhassara realm with fire. When it contracts by water, it dissolves below the Subhākiṇṇa realm with water. When it contracts by wind, it is destroyed below the Vehapphala realm by wind— thus, as stated in the commentaries, this world is continuously destroyed by fire for seven times. In the eighth time, it is destroyed by water. Again, seven times by fire, and in the eighth by water— thus, by means of eight times eight, in sixty-four times, in the last water-cycle, leaving the water, a wind-cycle occurs— this meaning is established. How? What was said: "eight eons for the Ābhassaras." By this, in the eighth cycle, there is a water-contraction. And in between, in seven times seven cycles, there are fire-contractions—this is established. And what was said: "sixty-four eons for the Subhākiṇṇas." By this, in the sixty-fourth cycle, there is a wind-contraction. And in between, in sixty-three cycles, there are fire-contractions and water-contractions— this is established. Therefore, the ancients said: By fire, below the Bhassaras; By water, from the Subhākiṇṇas; By wind, from the Vehapphalas; Thus the world is destroyed. Seven times seven by fire, In the eighth, eighth by water; When sixty-four are complete, There is one wind-cycle. And when the world is thus destroyed, there is no first-jhāna realm that is not destroyed even in one eon. Therefore, for the Brahmā-pārisajja deities, the third part of an eon is their lifespan; for the Brahmā-purohita deities, half an eon; for the Mahābrahmās, one eon— here, an immeasurable eon. may not come to be. It is a great eon. Therefore, it is said that the word "eon" refers to an incalculable eon. It is also fitting to say that it refers to a life-span eon. For in the eons of fiery destruction, the first jhana-level, when it evolves, evolves first of all. When it devolves, it devolves last of all. Therefore, taking one eon of the abiding of evolution, together with the latter half of evolution and the former half of devolution, it is possible to say that two incalculable periods in that level constitute one life-span eon. But from the second level onwards, only a great eon should be taken. Because a small amount, whether less or more, is not subject to calculation, it is said that there are seven eons including the halves, and eight eons for the Abhassaras. The same applies to "sixty-four eons" here. Those who attain the realm of the infinitude of space are "ākāsānañcāyatanupagā," for them. That which has only one object as its sphere is "ekavisayaṃ." "Eka-jātiyaṃ" means in one existence. [Fourfold classification of rebirth-linking.] 145. That which generates is "janakaṃ." That which supports is "upatthambhakaṃ." That which oppresses is "upapīḷakaṃ." That which destroys is "upaghātakaṃ." Here, "janakaṃ" refers to wholesome and unwholesome volitions that produce the resultant aggregates and kamma-born matter in rebirth-linking and in the course of existence. Here, those volitions that produce rebirth-linking must be understood as having reached the path of action. But those that produce the course of existence, whether they have reached the path of action or not, even the volitions of the five-door javana, and wholesome and unwholesome volitions in dreams. "Upatthambhakaṃ" refers to all wholesome and unwholesome volitions, whether they have not yet had the opportunity to ripen or are already ripened. For even if it is a generating volition, it functions by supporting its own resultant turn, either before or after, or by supporting the kamma-born aggregate-continuum. For example, the volition of homage to the Triple Gem at the beginning of a book. As for what is said in the Visuddhimagga, "but supporting [kamma] cannot produce a result," that should be understood as referring to a kamma that has not yet had its turn to ripen. For the condition is not Is there any action, even a slight one, that does not produce at least a result in the course of existence? Here, the support of another action is the making of an opportunity for another generative action that has not yet found an opportunity. This becomes evident at the time of approaching death. For then, when a wholesome action is active, another wholesome action that generates rebirth finds an opportunity. When an unwholesome action is active, another unwholesome action (finds an opportunity). This is stated in the Itivuttaka: And if at this time, a person should pass away; He would be reborn in heaven, his mind having been purified. And if at this time, a person should pass away; He would be reborn in hell, his mind having been corrupted. This is also frequently found during the course of existence. The support of the continuum of aggregates produced by action is the removal of obstacles to life from the continuum of aggregates