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for a two-rooted rebirth from a three-rooted action, does this mean that a three-rooted action does not draw forth a two-rooted rebirth? No, it is not so. Just as a weak two-rooted action should be understood as leading to a rootless rebirth, so too a weak three-rooted action, according to its capacity, should be understood as leading to a two-rooted rebirth. However, the Great Elder made an incomplete statement to show the result similar to the action. Otherwise, due to the absence of the statement "due to the causes of four roots," even a rootless rebirth from a two-rooted action... A state arises. Therefore, just as in a good destination, to show birth with roots as a fortunate destination, avoiding the misfortune of being born blind, deaf, etc., (which is) birth without roots, only birth with two roots is mentioned, not birth without roots. Similarly, to show a result similar to the kamma, by kamma with three roots, only birth with three roots is mentioned, not birth with two roots. But it should not be understood that it is unobtainable. 74. Thus, by one volition, sixteen results. Herein, the path of twelve (results) also includes the eight (results) without roots. This is according to the teaching of the Elder Tipitaka Cūḷanāga. Having shown the occurrence of results (in this way), now, to show (the occurrence of results) also according to the teaching of the Elder Mahādhammarakkhita, resident of Moravāpī, who holds that by one volition, twelve results (arise), and herein, the path of ten (results) also includes the eight (results) without roots, it is said: "unprompted and prompted results," etc. Just as when the face moves, the image of the face moves in the mirror. So for unprompted wholesome (kamma), there is only an unprompted result, not a prompted one. This is the meaning here: the distinction of prompting comes from this (way of) arising. But since the distinction of prompting for the result is desired based on condition, not based on kamma, therefore, this is a certain teaching. "Of these" means of those who hold such views. "In due order" means in the sequence of the excellent (kamma) with three roots, etc. "Twelve results" means: in due order, according to unprompted and prompted kamma with excellent three roots, twelve results, excluding the four prompted ones, and excluding the four unprompted ones. Similarly, according to kamma with inferior three roots, and excellent two roots, ten results, excluding the two prompted two-rooted ones, and excluding the two unprompted two-rooted ones. And according to inferior two-rooted (kamma), eight results, excluding the two two-rooted ones. One should enumerate them according to the method stated in "excellent three-rooted," etc., by recalling them in due order, as appropriate for each, according to its possibility. 75. "Paritta" (minor/limited) means having little power, as if cut off from oneself all around. "Paṇīta" (excellent/sublime) means brought to a state of excellence. And, that which is in the middle of the two is moderate. There, "that which is merely attained, not practiced, is inferior" is stated in the commentary without distinction; and also, "that which is not exceedingly well-developed, whose mastery is incomplete, is moderate. But that which is exceedingly well-developed, whose mastery is completely perfect, is superior." Here, it appears that the teacher intends even the inferior to be slightly practiced. Thus, by the loss in the analysis of name-and-form – When equal practice is attained, and great strength is present; Without attaining such a cause, supernormal knowledge does not ripen. (nāma. pari. 474); It is said that due to the attainment of practice on the same plane and its powerful nature, the exalted states yield results, and due to the absence of that, supernormal knowledge does not ripen. Or, that which is produced by inferior desire, consciousness, effort, and investigation is inferior. By moderate desire and so on, it is moderate. By superior ones, it is superior; enough with excessive elaboration. 84. "Having developed the fifth jhāna" means having developed the fifth jhāna, which has not attained the state of supernormal knowledge, in all three ways. However, the non-ripening of one who has attained the state of supernormal knowledge is proven by the teacher with "without attaining such a cause" and so on (nāma. pari. 474). But the authors of the Mūlaṭīkā and others prove it differently. That, however, should be seen briefly and in detail in various places, in the manner stated in the Abhidhammatthavikāsinī. "Having developed dispassion for perception" means, by seeing the danger in the arising of the formless realms, in the manner of "perception is a disease, perception is a boil" and so on, or "mind is the heart, mind is the mind" and so on, and by concluding that the absence of it is superior; or by developing the dispassion for the formless realms by means of the power of meditation on the air kasina, or, according to some, on the limited space kasina, in such a way that the formless realms do not arise, by making them non-existent. The meaning is that the heretics who are proponents of action and deed arise in other beings. But it should be understood that they are reborn there in the same posture in which they die here. 86. But non-returners are reborn in the Pure Abodes, thus non-returners... Thus the Noble Ones, at the time of being ordinary people, or later, having developed the three kinds of fifth jhāna, in the order of the difference in faculties like faith, are reborn in the five Pure Abodes. 87. The connection is: having developed them in due order, they are reborn in the formless attainments in due order. And "in due order" means in the order of the first formless attainment and so on. All this is said in terms of the exclusive planes of that particular jhāna. But if there is craving, ordinary people and others are reborn wherever they may be, in planes that are the basis of the jhāna they have attained, excluding the Pure Abodes. Similarly in the sense-sphere existence, by the power of sense-sphere kamma. For it is said: "It is fulfilled, monks, the aspiration of one endowed with virtue, because of its purity." But non-returners, because sense-desire is entirely abandoned, do not generate craving in sense-sphere existences. Thus they are reborn wherever they may be, in planes that are the basis of the jhāna they have attained, excluding the sense-world. For there is a rule that only non-returners are reborn in the Pure Abodes. But there is no rule that they are not reborn elsewhere. And so it was said by the Teacher: "In the Pure Abodes non-returner individuals are reborn; In the sense-sphere realm those excluding non-returners are born." And it should be understood that even dry-insight meditators, at the time of death, definitely produce attainment, because they are complete in concentration. And it is said in the commentaries: "Even women, whether Noble or not, who have attained the eight attainments, are reborn only among the Brahma's retinue." Moreover, here, because the Vehapphala, Akaniṭṭha, and the fourth formless attainments are the highest existences, the Noble Ones reborn there are not reborn elsewhere. Similarly, those reborn in the higher and higher Brahma worlds are not reborn in the lower ones. For this was said by the Teacher: "Established in Vehapphala, Akaniṭṭha, and the highest existence; They are not reborn elsewhere again, all Noble individuals. Those gone to the Brahma worlds below, the Noble Ones do not..." are kindled.” (Nāma. Pari. 452-453); The description of the fourfold karma is finished. Description of the sequence of decease and rebirth 89. In “by the exhaustion of life,” etc., even when there is the power of karma, death due to the exhaustion of the life span, which is determined for each realm, is called death by exhaustion of life. Even when there is a remaining life span in those realms, and the complete set of conditions such as the time of destiny, death due to the karma that produces that existence having completed its fruition is called death by exhaustion of karma. Death due to the simultaneous exhaustion of both life and karma is called death by exhaustion of both. Even in this twofold case, for some whose previous existence was established, by the power of some destructive karma, for those whose continuity is being cut off by means of attacks such as being stabbed with a weapon, or by some attack performed by those great in virtue, death that occurs by being dislodged from one’s place at that very moment, like for Dusimāraka and King Kalābu, due to the karma whose power has been obstructed by the destructive karma accumulated, being unable to bring about that particular existence, is called death by destructive karma. However, this does not occur for beings in hell, residents of Uttarakuru, and some devas. Therefore, it is said: “Or for some by destructive karma through an attack.” (Sa. Sa. 62); The arising and occurrence of death is the arising of death. 90. “At the time of death” means at the time approaching death. “As appropriate” means suitable for the beings destined to arise in those realms; however, for an Arahant who does not arise anywhere, only the name-and-form phenomena, etc., that have arisen, go to the range of the end of decease, not karma, karma-signs, etc. “Previously perceived” means perceived before, for example, by seeing a cetiya. “Serving as an accessory” means serving as an accessory, for example, by way of flowers. “To be experienced” means to be undergone. “Serving as an object of enjoyment” means to be enjoyed, such as celestial nymphs, celestial mansions, wish-fulfilling trees, hell-fire, etc. Indeed, the visual object related to celestial nymphs, celestial mansions, wish-fulfilling trees, or a mother’s womb, etc., is a sign of a good destiny. That related to hell-fire, hell-guards, etc.