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occurs only for Brahmas who have come here, and therefore, those four cittas are not found in the Rupa realm. Thus, they say there are only sixty thought-process cittas there. That is not correct. Even if they arise for those who have come here, they arise in the state of a Brahma. Because they are said to be born in the Brahma-world. And even staying there, they do not grasp unpleasant things here. Because they are capable of grasping objects even from afar, they are Brahmas. [140] And what is to be explained: To refute that view, it was said: "Here, however, for those staying there and seeing this world, the non-occurrence of an unpleasant object cannot be stated." Therefore, those four consciousnesses arising for those staying there and seeing this world are said to be obtained there. It is allowed that those arising for those who have come here are said to be obtained here. And that is not proper. Because it is established that what arises in the continuum of beings belonging to each respective plane is born in that respective plane. "Thus" and so on is a great conclusion. "As far as possible" means in accordance with the possibility in the respective planes, persons, doors, and objects. "Separated by bhavaṅga" means bhavaṅga-interrupted. "As long as life lasts" means in each existence, from the beginning of the thought-process, for as long as the life-continuum proceeds. That is the meaning of "that much time." The intention is that it proceeds uninterruptedly, in the absence of the attainment of cessation. Thus, of the Abhidhammatthasaṅgaha, called Paramatthadīpanī, In the fourth section, the Vīthi-saṅgaha, The Paramatthadīpanā is finished. Paramatthadīpanī on the Vīthimutta-saṅgaha 143. Having thus shown the collection of occurrences in the period of occurrence, now, to show the collection of occurrences at rebirth, the introductory verse is stated. The collection of occurrences in the process, as stated in this manner, is described as arising by way of vīthi-consciousness. Now, the collection of occurrences at the juncture is said to be by way of vīthimutta-consciousness – this is the connection. And here, since the occurrence of consciousness and mental factors at rebirth is stated, their occurrence during the bhavaṅga period and the death period is also considered stated, and so only "at the juncture" is mentioned. [141] But in the explanation: Later, in the arising of death, having first shown the death-consciousness, afterwards, the immediate rebirth-consciousness will be spoken of. Here, by taking 'sandhi', it is intended that the immediately preceding decease should also be taken. What was said: "because of its proximity, by taking that, the time of decease is also taken." That is not appropriate at all. For the process-free [cittas], their occurrence in objects is established only with the occurrence of death in the immediately preceding existence. And it was shown by the Elder that the arrangement of the occurrence of death together with that immediately preceding decease was precisely for the purpose of demonstrating the occurrence of those process-free cittas, such as rebirth-linking, along with the occurrence of objects in one existence. Beings and formations exist in these, thus 'bhūmi' (grounds/planes). 'Aya' means growth. But in meaning, it should be understood as happiness, the cause of happiness, and the condition for happiness. Mostly, beings born here are devoid of that 'aya', thus 'apāya' (woeful state). That itself is a 'bhūmi', thus 'apāyabhūmi' (woeful plane). It is desired by gross sensual craving, thus 'kāma' (sensual realm). It is to be gone to, to be approached, thus 'gati' (destination/state). Or, beings go there, thus 'gati'. Because it is the basis for various kinds of prosperity, it is a beautiful destination, 'sugati' (happy state). And that 'kāma' is 'sugati', this is the compound. There is no such 'aya' here, thus 'niraya' (hell). Or, beings constantly cry out, tremble, and quiver, experiencing suffering here, thus 'niraya'. Not being upright and tall like humans, but moving horizontally, they are 'tiracchānā' (animals). Though beings are of various colors and forms, they are united as if of the same kind by this, thus 'yoni' (womb/birth-mode). Birth. But in the 'Vibhāvanī', It is said to be a special mode of the aggregates' occurrence. The 'yoni' of animals is 'tiracchānayoni' (animal birth-mode). Having gone from here, they have gone, thus 'petā' (ghosts/departed ones). The meaning is: having departed from here, having passed away, they have gone to another existence. Whoever has died. Indeed, even those who have gone to heaven are called 'kālaṅkatā' (dead) and 'petā' (departed) in the world. Here, however, with the meaning that, having departed from the accumulation of happiness, they have gone to a prolonged, distant exile, until they are released from that, the third type of beings in the woeful states, who are constantly experiencing suffering and are mentioned in texts like 'Lakkhaṇasaṃyutta', are intended. The group of 'petā' is 'petti' (ghost-realm). The sphere of 'petti' is 'pettivisayo' (ghost-sphere). And 'visaya' is called the place of occurrence. In "asurakāya" (demon-body), 'surā' are called the gods above, they shine i They shine with special powers, or they delight greatly, experiencing the pleasure of sensual enjoyment. Not devas, thus asuras. Referring to Vepacitti, Pahārāda, and others, the meaning is that they are opponents of devas, similar to devas. Referring to Viyaṅkaramātā, Uttaramātā, and others among the fallen ones, the meaning is that they are minor asuras, small asuras. Referring to Yama-rājas and others among the Vimāna-ghosts, the meaning is that in some respects they are similar to devas. Indeed, even Vimāna-ghosts are sometimes referred to as belonging to the asura realm. Referring to the Lokantarika hell-beings, the meaning is that they are entirely devoid of divine qualities. Indeed, even they, in the commentary on the Buddha-lineage and in descriptions of the suffering of birth, are called asura-beings. Similarly, referring to the Kālakañcika ghosts, the meaning is that they are entirely devoid of divine nature. Thus, the division of meaning according to the five kinds of asuras should be understood. "Alas, the divine enjoyments will diminish, the asura realm will be filled" - in this Sutta passage, all four lower realms are described as the asura realm in the commentary. Among these, Vepacitti, Pahārāda, and other asuras are included among the Thirty-three devas. The fallen asuras are among the Cātumahārājika devas. Likewise, the Vimāna-ghost asuras. Indeed, they too, like the fallen asuras, can be with three roots, two roots, or no roots, as stated in the commentaries. However, the Yama-rājas, such as Vessabhū, Nottika, Petti-rāja, Soma, Yama, and Vessavaṇa, as mentioned in the Kathāvatthupāḷi, even though Vessabhū and others are themselves powerful, mighty Vimāna-ghost kings, out of compassion for the hell-beings, they rule even in the lower hell realms. For this very reason, all ghost realms and hell realms are called Yama-worlds and Yama-domains. And those who, belonging to the Cātumahārājika realm, are of evil intent and perform cruel deeds, who are called Yakkhas in the Revativimāna and Rakkhasas in the Saṃkicca Jātaka, these Yakkhas and Rakkhasas go from here and wander in the Ussada hells, causing various torments to the hell-beings. And those hell-guardians mentioned in the Nārada Jātaka with names like Kāla, Upakāla, and so on, the command of Yama, the King of Death, prevails. The asuras of the Lokantarika hell are included. Here, however, the petas and asuras like the Kālakañcikas are intended. The body of these asuras is a collection, an asura-body. And here, the hell-region is to be understood as being located within the earth, in the form of eight great hells, each surrounded by sixteen minor hells. Various hell-regions also exist in forests, mountains, oceans, and islands. Therefore, because such a distinct and established space exists, it is called "hell." For the other three realms of woe, because such a space does not exist, they are understood as being taken with the words "womb," "sphere," and "body," meaning "encampments" or "regions where encampments occur." [Realms of Woe] Those whose minds are elevated, risen, or abundant are humans. In countless other world-systems as well, the minds of beings in other realms are sharper, more varied, and more vivid. The complete paths of wholesome and unwholesome actions, and immediate actions, arise only here. Among these, however, only the inhabitants of Jambudīpa have exceedingly elevated minds. The others, because they are similar in appearance, are simply called humans. In this world-system, there is nothing to say, as it is said: "By three things, monks, the humans of Jambudīpa surpass the humans of Uttarakuru, and also the Tāvatiṃsa devas. By what three things? They are brave, they are mindful, and the holy life is spoken of here." Grammarians, however, say that "Manu" refers to the Great Elect King. And these people, abiding in the moral laws established by him, are like his children. Therefore, they are the offspring of Manu, his children, hence "manussa." Here, however, as it is a term for a realm, "manussa" is to be seen as feminine and singular. And likewise in the remaining cases. Those in which the four Great Kings rule, those devas are the Cātumahārājika devas. There, Dhataraṭṭha is the king of the Gandharvas. Virūḷhaka of the Kumbhaṇḍas. Virūpakkha of the Nāgas. Kuvera of the Yakkhas. There, pa Gandhabbas are those who dwell in and approach fragrant trees by means of their scent. They are deities dwelling in fragrant trees. They are mentioned in Pāli in ten ways, according to their root scents and so on. Kumbhaṇḍas are powerful ogres. Nāgas and Yakkhas are well-known. All of them are mostly of evil intent