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or of one passing away from the formless sphere and arising in the sense-sphere. But it is not said of one passing away from the formless sphere and arising in the fine-material sphere. However, for those passing away from the fine-material world, it should not be said that no other weak kamma finds opportunity. Even so, for those whose hindrances are thoroughly suppressed, due to their mind-continuum being well-developed by the special jhana that has attained absorption, even a two-rooted, inferior kamma that causes misfortunes like being born blind, finds no opportunity. How then could kamma leading to states of woe? It is said they are devoid of rootless rebirth. [173] In the Vibhavaniya, however, it is said: "By the power of access-jhana alone, two-rooted and three-rooted rebirths may occur." That should be investigated. If indeed that were said with reference to giving rebirth, two-rooted rebirth is not appropriate. For access-jhana occurring in the absorption path of those whose hindrances are thoroughly suppressed cannot possibly be a three-rooted, inferior kind. Or if it were said with reference to the support of another kamma, there is no reason for it, though strong itself, not to give rebirth, but instead to support another weaker kamma. However, since for the Brahma gods of the fine-material sphere, other wholesome bodily, verbal, and mental kammas also arise apart from access-jhana, and some of these are three-rooted and inferior, and some are two-rooted and strong. But for those whose gross hindrances are thoroughly suppressed Therefore, for them, generating rebirths with all misfortunes, and inferior two-rooted states, do not arise. And in another way, those of that kind do not obtain opportunity for them. And in various objects, their desire or craving indeed continues. By which even various kamma obtain opportunity to ripen. And by which they depart from there, even from the eye and ear doors. Therefore, here, without stating the reason by access jhāna, it should be seen as proper to state that reason in the manner already mentioned. From a three-rooted sensuous realm, after decease, all twenty rebirths may occur. The others, after decease from two-rooted or rootless states, only in sensuous realms, ten rebirths may occur – this is the connection. Thus, having shown the mode of occurrence of path-free consciousnesses together with the occurrence of objects at the moment of rebirth, now, to show (their occurrence) in the course of existence and in successive existences, he says "iccevaṃ" and the rest. "Immediately after the cessation of rebirth" means from the immediate time after the cessation, the breaking up, of rebirth. "That very consciousness" – in that sense, that usage should be understood. Just as "those very medicines." "Until the arising of the death-consciousness" – here, by the taking of "death," even the path-consciousnesses close to it are taken, it should be understood. "When there is no arising of path-consciousness" means when there is no arising of path-consciousnesses from time to time. "As a constituent of existence" means as the cause of non-interruption of the rebirth-existence. "In that" – when it is not occurring, for material phenomena devoid of post-natal conditions, like young crops devoid of rainwater reaching a withered state, the rebirth-existence is interrupted. The death-consciousness, having arisen, ceases – that very consciousness is the connection. "Thus, in due order, revolving, they continue" means until the death of final Nibbāna, revolving in due order, they indeed continue. But not, like in another time, do they ever anywhere reach cessation – that is the meaning. [174] But in the Vibhāvanī. "Until the uprooting of the root of the round of existence" is said. The uprooting of the root of the round of existence is called the path of arahantship. Even after that, until the final Nibbāna of the aggregates, they indeed continue. "Here" means in this existence. This is called “Iccanti.” The word “iti” is used in the sense of “beginning.” Just as here, the rebirth-linking, the life-continuum, the advertence, the process-series, and the death-consciousness— this stream of consciousness flows on. So too, in another existence, this stream of consciousness, beginning with rebirth-linking and life-continuum, revolves, and revolving, it flows on—this is the meaning. Now, for the sake of insight, the path, the fruit, and Nibbāna, the classifications and occurrences of mind and mental factors are being established. To show their purpose, a verse is spoken. Therein, “paṭisaṅkhāya” means repeatedly knowing with the insight-knowledge called “reflection.” “Etaṃ” refers to the aforementioned arrangement of the classifications and occurrences of mind and mental factors. “Adhuvaṃ” means impermanent. “Adhigantvā” means having attained, having realized, with the knowledge of the four paths called “attainment.” “Padaṃ” means Nibbāna with substratum remaining. “Budhā” means the wise. “Susamucchinna sineha bandhanā” means those by whom the bond called the oil of craving, which lies latent in the aforementioned mind and mental factors, has been completely cut off, without leaving even a trace of latent defilements, along with the remaining defilements. “Samaṃ” means the cessation of the suffering and torment of the cycle of existence. It is Nibbāna without substratum remaining. “Essanti” means they will go. “Cirāya” means for a long time. “Subbatā” means those whose vows, called excellent and conducive to attainment, are the virtues and ascetic practices. It means those whose conduct is of perfectly pure virtue and austerity. The construction is: For a long time, the wise, the virtuous, having reflected on this impermanent (nature), having attained the immutable state, and having completely cut off the bond of craving, will go to peace. Thus ends the Paramatthadīpanā, the fourth commentary on the Vīthimutta Saṅgaha of the Abhidhammatthasaṅgaha, named Paramatthadīpanī. Paramatthadīpanī on the Compendium of Form 156. Having thus shown mind and mental factors through two aspects: classification and occurrence, now, to show form as it arises, the initial verse is spoken. Therein, “ettāvaṃ” means “this much is its measure.” “Tena ettavatā” means “by that much.” Or this is an indeclinable word. The word “hi” is for filling out the verse. “Pabhedappavattiyo” means classification and occurrence. Those with which they are connected they are not of all kinds of arising. Thus, the mental and consciousness-related phenomena of all kinds of arising have been analyzed by me. Now, the meaning is that matter is spoken of. A brief statement, a saying, is a summary. A further analysis of the matter that has been summarized is a division. That by which matter arises is its origin. Karma, etc. Components are called parts. That into which they enter, into which they penetrate, is a cluster. The meaning is a mass. In the order of arising means in the order of origination. Being great by their own characteristics and by their constituents, they become, they appear, as great elements. For they appear, being great by their own nature, by taking dependent matter. [175] However, in the Vibhāvanī and the Mahāṭīkā, it is said, "By way of the constituent elements." That is inappropriate. For it cannot be said that this designation of theirs arises only by way of the constituent objects. And without their greatness by their own characteristics, their greatness by their constituents cannot exist. Therefore, the greatness of these, in the continuous streams bound by faculties and non-faculties, by way of earth and mountains in the ocean, by way of fish and turtles, by their constituents, that too should be understood as rooted in greatness by their own characteristics. Great elements are also spoken of in the world as those who cause discord with wood, or as magicians, or as yakkhas, etc., by reason of their inconceivable nature in places of entry and seizure, or as yakkhinīs by reason of their deceptive nature. For the same reason, because they are similar to these, these too are like great elements, hence great elements. In both cases, the explanation that they are great and not real, or wonderful, is indeed appropriate. [176] However, in the Vibhāvanī, making the yakkhinī a separate mere example, it is said, "Just as yakkhinīs and others, who deceive beings with their pleasing forms and appearances, so too, because they deceive beings by showing pleasing male and female forms, they are great and not real, hence great elements." That does not agree with the commentary. For in the commentary, in the elaboration of the phrase "by the common nature of great elements," the magician, the yakkha, and the yakkhinī are mentioned as the three great elements. "Of the four great elements" is the genitive case in the sense of dependence. "Upādāya" means firmly relying on. "Pavattaṃ" is the remainder of the text. Or "upādāya rūpaṃ" should be seen as a compound word. However, in the Vibhāvanī, it is said, "Form arising dependently is derived form." That does not fit here. For in this text, the absence of the 'ya' sound is nowhere seen. Thus, in the Mūlaṭīkā, "upādāyati" means "relies on," hence "upādāyaṃ." And that is also called "rūpaṃ." It spreads out, thus it is earth. The meaning is, it supports, it stands by, as the foundation for co-arisen forms. Or, it becomes vast and great, thus it is earth. It is praised in various ways because it is the basis for all aggregates of form. This is praised as earth by various descriptive terms such as "it is their basis," "their foundation," "their substance," "their ground." That itself, in the sense of being inanimate and lifeless, is an element, thus the earth element. It pervades co-arisen forms and stands, or it makes them grow well, it nourishes them, thus it is water. Or, making them not scattered, it greatly protects them,