English
How is it not possible? He says: "There is no such thing as a defect in the mother's womb." Which defects? Defects of eyes and ears, even if they have arisen. For what reason are there defects? The connection is: "Defects occur due to external harm, or the mother's improper actions, or various diseases." Since it is recited in the Dhātupāṭha as "in the worship of yakkhas," it is said, "in the sense of being worthy of worship." This shows that "yakkhas are to be yakkhed, to be worshipped." And those who wander about, having attained a difficult livelihood, are called "earth-dwellers" —this is the connection. In the reading "bhūmissitā," to show the meaning "situated on the earth, dependent on it," it is said, "born of merit," and so on. "Having become ugly" means, they are ugly in color, and misshapen in form. And they have a difficult livelihood, and so on, having become defective in appearance. "They fall down, having become helpless" —they are also called vinipātikā (fallen ones). "Helpless" means, without their own will or desire. "In secluded places" means, in places secluded from people. They sustain their lives by searching, or they sustain their lives by oppressing, or they sustain their lives by frightening and oppressing —this is the connection. "Even Vemānika petas" are those who have a divine mansion born of their own merit. But because they are born of mixed good and bad kamma, some experience divine happiness by day and peta suffering by night. Some experience divine happiness by night and peta suffering by day. Those who live by relying on the fruit of merit given by others are "paradattūpajīvino" (living on what is given by others). "Given by others..." "This fruit of merit," by relatives having made merit, "This merit of mine, give to the departed relatives who have passed away." Thus is the given fruit of merit. "Included in all world-systems, of one plane," just as the Tāvatiṃsa plane, exists in all world-systems. All of them have one lifespan determined by a divine thousand years. There is nothing to be said in this world-system. Not so in the hells, or in the animal realm, or in the realm of hungry ghosts, or in the host of asuras, or among humans, or among earth-dwelling deities, is there a single determined lifespan. For the four lower realms, it is said there is no fixed rule for calculating lifespan, but was it not said by the Blessed One, concerning the monk Kokālika in the Brahma Saṃyutta, that there are ten hells, each distinct? It is true, they exist. But those ten hells, being included in Avīci Hell, are merely parts of it. Not by those complete parts can it be said that the entire Avīci Hell has a fixed lifespan. Moreover, even that lifespan determination for them is not established by the rule of the Avīci plane. It is established by each specific type of kamma. Therefore, what was said, "there, mostly due to the measure of kamma," that is well said. Therefore, he said, "there, in the hells," and so on. "This being so," for the inhabitants of other continents, means that when it is said that there is no increase and decrease of lifespan. "Right conduct" means the ten good deeds. "Wrong conduct" means the ten bad deeds. Prosperity and adversity are the results flowing from them, is the connection. "For them too," for the inhabitants of other continents too. It would follow that there is such a fixed lifespan. But it cannot be so. In the beginning of the eon, for all inhabitants of the four continents, an immeasurable lifespan was possible. Then for the inhabitants of other continents too, there is an increase and decrease of lifespan. This being so, even now their lifespan would be the same as the lifespan of the inhabitants of Jambudīpa, is the objection. "Merely a flowing forth," and so on, is the refutation. There is not "This is mine, this is mine," that arises, this individual craving. They are "mine-less". "Without possessions" means free from the possession of children, wives, and so on. "In the upper Cātumahārājika" means in the Cātumahārājika devas dwelling in the sky. Divine, in the deva world, are the perfected divine things. "Until the time of King Nimi" means until the time of the arising of our Bodhisatta, King Nimi. Whose enlightened one arose in a former intermediate eon. But King Nimi arose in this intermediate eon. "Fifty human years is one divine day and night in the Cātumahārājika world," and so on, is stated in the Abhidhamma, in the Dhammahadaya Vibhaṅga, in the manner it appears. In the fourfold expression. "Of the upper ones" means of the upper devas. The connection is that their lifespan is one thousand years. "Two" means two thousand years. "Eight" means eight thousand years. "Of the lower ones" means of the lower devas. "Of the upper ones" means of the upper devas. It should be connected with "one day and night in a watch," and so on. "Four" means four hundred years in the human world. Thus in the rest. "By way of showing the beginning and the end" means: The showing of the count of human years in the Cātumahārājika world is called the showing of the beginning. Now, the showing of the count of human years in the Vasavatti world is called the showing of the end. "Not too weak" means not too weak. "That" means that jhāna which is only without initial and sustained application. "In another realm" means in another, in the realm of the second jhāna, from the realm of the first jhāna. In the statement about eons. It is counted, it is delimited by year, season, month, fortnight, night, day, by day, thus it is an eon. Or various occurrences of phenomena, past, are delimited by day by this, thus it is an eon. Time. A great eon is a mahākappo. It cannot be counted even by hundreds of parts of years, even by thousands of parts, even by hundreds of thousands of parts, thus it is incalculable. An eon appearing within one incalculable (period) is an intermediate eon. The delimitation of various lifespans of beings is a life-eon. But that, for humans, at the time of a ten-year lifespan, is delimited by ten years. Of the Nevasaññā devas, always, eighty-four eons... are delimited by laughter. The term 'Antarakappa' refers to 'cūḷakappā' (minor aeons). Some say that 'cūḷakappā' are twenty kinds. This is how it is to be understood. "Ye" refers to those 'antarakappā' of sixty-four kinds and so on. "Yathāvinaṭṭhaṃ" means in the manner of destruction, in the nature of destruction. The increasing aeon is 'vivaṭṭa' (expanding). "Yathāvivaṭṭaṃ" means in the manner of expansion, in the nature of expansion. "Accayena" means by passing. "Haraṇena" means by removal. "Tatthā" means in that statement about the aeon. It is connected to what is stated in the commentary. "Tejenā" means by fire. "Saṃvaṭṭatī" means it is destroyed then. "Heṭṭhā" means the lower world. "Catusaṭṭhivāresū" is the locative case for determination. In the verses: "Sattasattaggināvārā" means seven times seven aeons are destroyed by fire. Or, it is the nominative case in the sense of the locative. The world is destroyed by fire in seven times seven aeons, this is the explanation. Therefore, it says "in the eighth, in the eighth." "Dakā" means by water. The world is destroyed by water in the eighth, in the eighth aeon, this is the explanation. When sixty-four aeons are complete, then there would be one aeon of wind. There, "tadā" means in that sixty-fourth aeon. "Vivaṭṭamānaṃ" means while forming. "Vivaṭṭatī" means it forms. "Saṃvaṭṭamānaṃ" means while being destroyed. "Saṃvaṭṭatī" means it is destroyed. "Dve asaṅkhyeyyānī" is said metaphorically, taking two and a half as one 'asaṅkhyeyya'. For example, eight aeons of the Ābhassara gods. "Upaḍḍhenā" means that in the aeons of water, when the lower realms are being destroyed by water, the second jhāna realm is not yet destroyed. It remains for a long time even in the aeon of destruction. This is said with reference to that. All this is said because it is obtainable. It is said with reference to an 'asaṅkhyeyyakappa'. This alone is the measure. The section on the four kinds of rebirth is finished. 145. In the section on the four kinds of kamma: "Janetī" means it generates what is not generated. It makes it manifest. "Upatthambhatī" means it supports what is generated. It makes it long-lasting. "Upapīḷetī" means it oppresses what is generated. , it makes it perish. "It destroys" means it cuts off. "Of generated forms" means of generated forms, which are kamma-born forms. "Having attained the path of action" - here, it should be understood that when there is rebirth-generating kamma, all kamma is called "having attained the path of action." "Has ripened" means ripened. "Whose ripening is ripened" means whose ripening is ripened. It proceeds supporting. The intention is: even if it itself obtains conditions. "For that which has not obtained an opportunity" - this is merely an example. Even for that which has obtained an opportunity, support is indeed desirable. The connection is: another unwholesome kamma obtains an opportunity. "And if this" means and if this. "Should make time" means should die. "Of him" means of this person. "Made clear" means pleased. "Made corrupt" means corrupted. Since it was previously said "at the time near death," here it is said "even at the time of occurrence." "This" means the support of another kamma. "In the requisites of life" means in the requisites, the accessories of life. "Having accumulated" means having gathered. "Here" means in the supporting kamma-object. The connection is: the increase of the continuum of aggregates. "By the method stated" means by the method stated, such as "having removed obstacles to life," etc. The connection is: the longer continuance of the continuum of aggregates. "Of the kind stated" means of the kind stated thus: "all wholesome and unwholesome volitions, whether they have not obtained an opportunity to ripen or whose ripening is ripened."