English
"The others," however, are stream-enterers and once-returners. They are reborn there, having fallen from jhana. The meaning is, not by the power of craving. In the Vibhavani text, "even for them" means even for jhana-attaining stream-enterers and once-returners. By the commentator who desires this. Thus, the connection is that when there is craving, ordinary people and others are reborn even in the sensual realm by the power of sensual karma. The mental aspiration is fulfilled. Why? Because of purity. The meaning is, because of the purity of virtue. "They" means jhana-attaining stream-enterers and once-returners. In the Anguttara text. "With the arising of vision" means the knowledge of the stream-entry path is called vision. Together with the moment of the arising of vision. The reading is also "that fetter does not exist for him." "This world" means this sensual world. "Craving for insight-delight" means craving for delight in insight, thus called, by that very delight in Dhamma, by that joy in Dhamma. "Disturbable" means they are disturbed and perish when there is a condition. Those whose qualities are disturbable are "disturbable qualities." "Qualities" means exalted qualities. These two, stream-enterers and once-returners, are called "perfect in virtues." Because the defilements opposed to virtue are completely abandoned. Therefore, they are called "undisturbable in virtues." But in concentration, disturbable qu Indeed, thus. "They are not reborn among the Great Brahmās" means they do not attain the state of a Great Brahmā. Regarding "because of their inferior disposition," women, by nature, are indeed of inferior disposition, of low desire, of low mind, of weak energy, of weak wisdom. Why? Because of their inferior gender. And why are they of inferior gender? Because they are produced by weak kamma. And "weak kamma" is said with reference to the kamma that generates male existence. The inclusion of Brahmā's ministers should also be understood. Why? Because the commentary's statement "among Brahmā's retinue" is a general statement. Therefore it says, "not of the Great Brahmās." Otherwise, "not of Brahmā's ministers, and not of the Great Brahmās" would have been said. And it is not possible to say so, as "the state of Brahmā is the state of a Great Brahmā," because it contradicts this statement. And this meaning is not established merely by way of generality. But rather, it is also established by the power of the expression; to show this, it says "by them" and so on. There, "they" refers to Brahmā's ministers. In the Saṃyutta text. Here, in "may it occur to you," "you" means "to you." The discourse on Dhamma may it occur to you, may it arise. It means "may you speak." By "Brāhmaṇa," he addresses the venerable monk. By "of Brahmā," it is for the sake of the Great Brahmā. Thus in the remaining two. By "of them," it is of Brahmā's ministers. In the Vibhāvanī text, "'this meaning should be understood'," by "'only among Brahmā's retinue'," because it is a masculine word, it is person-centric. Not realm-centric. Therefore, this meaning should be understood in a suitable way. Regarding "in the three highest existences," the Vehapphala realm is called the highest existence for ordinary beings in the rūpa-loka. Above that, because there is no realm for ordinary beings. The Akaniṭṭha realm is called the highest existence for noble ones. Because the noble ones residing there reach their culmination right there. The Nevasaññā realm is called the highest existence of the world. Above that, because there is no world itself. The exposition of the fourfold kamma is concluded. 155. In "the arising of death." By "of the measure of life," it is of the life-span. By "of both of them," it is of the life-span. and of kamma. "By destructive kamma" means by strong kamma of taking life. "Like the death of Dussimāra, Kalābu, and others" means like their death. "The obstructed continuity of aggregates" is the analysis. "Obstructed" means having gone to cessation. Kamma is exhausted. This being so, all death is accomplished by the exhaustion of one kamma. Therefore, it is said that only one death by kamma-exhaustion should be stated. "The others are also stated" is the objection that the other three deaths are also stated. The refutation is stated. "By their own nature" means by their own inherent characteristic. "They arrange various life-spans, they construct" means they are arrangers of various life-spans. "In the host of beings" means in the assembly of beings. "They cause constant stability" means they are stabilisers. "Sometimes they cause growth, sometimes they cause decline" means they are growth-causers and decline-causers. "By their power" means by the power of those seasons and foods. "And these three" means these three, the stabilisers and so on. The connection is that kamma, having given its result, is exhausted. By this, it is shown that kamma is not primary in such cases. "Exactly corresponding to that" means exactly corresponding to that ten-year period. "And enjoyment" means enjoyment of wealth, grain, and so on. "Their course is of seasons and foods" means they are of that course. It is said that they follow the course of those seasons and foods. Therefore, it is said "followers of that." The connection is "apart from those skilled in formations." The meaning is "excluding those skilled in formations." "Made by psychic power" means consisting of psychic power. "By psychic power" means either by divine psychic power or by psychic power born of development. "Made by knowledge" means consisting of knowledge. "By knowledge" means by the knowledge of Gandhari. "The nutrient elements like bone, sinew, flesh, blood, etc., go and grow by these" means these are elixirs. "They arrange these by these" means these are methods of elixirs. Instructions on method. "They construct life for long duration by these" means these are life-formations. The compound is "in life-formations consisting of psychic power, consisting of knowledge, and in life-formations designated as methods of elixirs, by the wise." Two equal in the form-phenomena arisen from season and in the form-phenomena arisen from nutriment. "While changing" means while transforming. Therefore it is said "while decaying" and so on. "Even if very great" means even if extremely great, like the action of Omniscient Buddhas, which reaches its peak. "Of that" means of the action. "It should be led to destructive death" means when strong destructive actions arise, even a very great generative action is destroyed by the failure of its fruit-basis. And that destruction of the action does not occur naturally, but by the power of the destructive action. Therefore, destructive death is taken separately here, and thus it should be led to destructive death. "Untimely death" means the three deaths such as death by exhaustion of life-span are called timely deaths; it means deaths that occur at the proper time for death. Any other death is called untimely death. Therefore it is said "for that, while occurring" and so on. "From the breaking of the root" means from the breaking of the root cause. And the connection is "because it is stated in the Milinda Pañha." "They come together" means convergences. "Of those that have converged" is said with the intention of meaning "arisen from convergences," that is, "sannipātikā." Alternatively, "coming together" is "sannipāta." It is the mixing of two or three humors. "Arisen from convergence" is also appropriate for "sannipātikā." "Of those who act without reflection" means of those whose habit is to act without examining or considering. The meaning is "we know the diseases that arise from improper management." "Of the efforts made by oneself" means those made by means of surgical incision, poisoning, drowning, and so on. "They destroy" means they destroy by causing showers of weapons or showers of sand, or by raising ocean waves, thus creating such great fears and dangers. "In human paths" means in human regions. "They" means the fierce yakkhas. "They cause the destruction of life" means they cause the destruction of life by creating various internal diseases in humans or buffaloes for the purpose of drinking their marrow and blood. is the meaning. "There is nothing to be said" means that when it is said that they destroy the entire kingdom or country or island, there is nothing to be said separately that they destroy the entire province or city or town or village or that particular person. This is the intention. "Even the kappas of weapons, famine, and disease" means that the kappa of weapons, the kappa of famine, and the kappa of disease— these three intermediate kappas are also to be mentioned here. This is the meaning. Among these, the kappa of disease is already mentioned in part by saying that yakkhas release wild animals and non-humans, and many people die because of them. "By way of the ripening of the deeds that oppress and destroy" here, it should be understood that the oppression and destruction are called ripening, which means that by the opportunity gained by those deeds, they disturb the stream of happiness in the continuum of beings, or cause death, or generate suffering leading to death. However, whether it generates results or not is not important here. Here, it might be asked: In the eight causes, in the section on external causes, it is said that "angered deities destroy the entire kingdom, etc., leaving nothing." Do the people thus destroyed perish by the afflictions and punishments arising from their own karma-results, or do they perish by separate afflictions and punishments from external causes? And what is said here: "Such untimely death occurs by an upacchedaka karma or by many thousands of other causes." If someone has no upacchedaka karma, could untimely death occur to them by another cause? Here, they might say: Untimely death would not occur to them by another cause.