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here the meaning should be understood in the way stated in the word "savipphārika" (spreading out). "And the others' movements" refers to the *javanas* of *mahaggata* and *lokuttara*. Some *paritta* objects are also similar. If, however, *tadārammaṇa* does not arise for *rūpa* and *arūpa* brahmās due to the absence of *kāmabhavaṅga*, then *tadārammaṇa* does not arise for them. If this is so, then eye-door and ear-door consciousnesses would also not arise for *rūpa* brahmās. Therefore, he says, "But eye and ear consciousnesses," and so on. "By the power of the sense-faculty's activity" means that because the sense-bases, namely the eye-base and ear-base, are active in the continuum of *rūpa* brahmās, by the power of their activity, eye and ear consciousnesses do indeed arise for *rūpa* brahmās. To show this, it is said, "receiving and investigating," and so on. "By the power of discrimination" means conceiving and arranging the object in various ways, like wholesome and unwholesome *kāma* states. It dwells in the power of the householder. Regarding "the attainment of absorption, or in the excellence of action in development," it should be said that it is like the jhānic impulsion-moments of supernormal knowledge, and like the resultant states of the exalted and the supramundane. "In the Commentary" refers to the Commentary on the Analysis of Dependent Origination. "The reasons stated in the Vibhāvanī" are the reasons like 'because it does not generate, because it is similar to a generator, because of its existence,' which are quoted from the Commentary and stated in the Vibhāvanī. 140. In the rule of impulsion. Even in the Commentary, the occurrence of six times is stated. As it says: "If, however, the object is strong and has come into the range of perception, when the bhavanga is agitated by the functional mind-element, eye-consciousness and so on arise. But in the place of impulsion, the first kamavacara wholesome consciousness, having become impulsion, impels six or seven times, and then gives way to the object-apprehending state." "Due to extreme softness" means due to the extreme softness of the physical base, either when it is in the mother's womb or at the time of its recent birth. "Due to being afflicted by something" means due to being afflicted by some wind, bile, or phlegm, etc., at the time of severe illness. "Due to being overwhelmed" is merely a synonym for it. Those whose impulsion is weakened are "those with weakened impulsion." "By unbearable forms" means by unbearable forms of suffering. For beings who are overwhelmed. And that statement is made only with reference to ordinary beings, not with reference to special beings. If this is so, how should it be understood with reference to special beings? He says, "As for those..." and so on. "Above" refers to the place of death and rebirth. "It is stated" refers to what is stated in the Visuddhimagga. "The Twin Miracle" is the wondrous act of two things occurring together. "Two jhāna factors" are the jhāna factors of equanimity and one-pointedness. "By the success of the yogic practice" means for one who has succeeded in the practice of development. "Iddhi-vikubbana" means the performance of various actions by supernormal power. "For the sake of success itself" means for the sake of accomplishment itself. "Anantarika-phala" is that which has its fruit arising immediately after it. This refers to the path-volition. "Iti" means therefore. "For the dull" means for the dull person. "For the keen one" means for the keen person. Three fruition-consciousnesses. "For the effort-formation" means for the prior effort-formation, which is the occurrence of the pair of tranquility and insight, starting from the first jhāna. "For one whose foundation is not made" means for a person who, in a recent previous existence, did not perform jhāna-preparations. The connection is that for all, the states of fruition are indeed the practiced masteries. Javana-rule concluded. 141. Among the two-rooted and so forth. It is said that only the two-rooted and so forth births are intended, as in "accompanied by rebirth-consciousness" and so on. "For both of them" means for both the two-rooted and the rootless. They strongly obstruct jhāna, path, and fruition; they hinder, thus they are called hindrances. The analysis is: they are results, and they are hindrances. "Results" means rootless and two-rooted results. For those who have taken rebirth with these, there is no attainment of jhāna, path, and fruition in this existence. Therefore, it is said, "due to the existence of result-hindrances" and so on. "For them" means for the rootless persons in a woeful state. It is said to be "for persons." "Are not obtained" is the connection. "For others" means for other rootless persons in a happy state. "Here it might be" and so on. And for the rootless included in the woeful states. "In the root life-continuum" and so on, in the root life-continuum that has arisen after being the rebirth-consciousness. "Whatever" means whatever life-continuum. "Is said" means the explanation is said. "Rejected in all commentaries" means, for instance, in the Aṭṭhasālinī, in the discourse on the extraction of results, it shows the arising of only the eight rootless results among the sixteen kamāvacara wholesome results in beings in woeful states. Not the eight with-root results. Similarly, in the commentaries on Dependent Origination, in the descriptions of the consciousness term, and in other works like the Abhidhammāvatāra, it is thus rejected in all commentaries. "Because it is to be accomplished by effort" means because it is to be achieved through practice. For wholesome and unwholesome states, when effort is made to increase or decrease them, they indeed increase and decrease. Disconnected from knowledge, ground It is fitting to take that. Why? Because the root bhavaṅga, which is called 'ahetuka bhavaṅga', is without root causes. "Of both without root causes" means of those without root causes in bad destinations and those without root causes in good destinations. "Aparepanā" and so on is another view that has come up for clarification. For it is said there: "Others explain that just as for those without root causes, there is a tadārammaṇa with root causes, so too for those with two root causes, there is a tadārammaṇa with three root causes." And in accordance with their view, the rejection of knowledge-associated vipāka here is said to refer only to those without root causes. But this does not agree with what is stated in the discussion of vipāka: "Here too are the twelve kamaggas," and "Here too are the ten kamaggas." For there, among the sixteen wholesome vipākas, excluding the four knowledge-associated vipākas of the two types of individuals (those with two root causes and those without root causes) whose rebirth is generated by kamma with two root causes, there are called the twelve kamaggas. Again, among the remaining twelve vipākas, excluding the two knowledge-disassociated unprompted vipākas generated by unprompted kamma, and the two knowledge-disassociated prompted vipākas generated by prompted kamma, in the view of the second elder, there are called the ten kamaggas. Here, however, even an individual with two root causes, being endowed with greater desire, or energy, or mind, might learn much of the Pāli scriptures, or various sciences and arts, might hear, might retain, might recite, might ponder. Then his knowledge-associated javana would arise frequently. At that time, it is said that a knowledge-associated tadārammaṇa, corresponding to the javana, generated by various kamma, is not impossible for him. That seems fitting. "Also stated in the Commentary" How is it stated? For it is stated thus: "These, in humans and kāmāvacara devas, for the meritorious ones with two or three root causes, having become paṭisandhi at the time of paṭisandhi, ripen," and so on. And those are of three kinds, or of nine kinds, is the connection. "Their suchness" means the wholesome nature of the wholesome, the unwholesome nature of the unwholesome. "Endowed with the quality of training" "Tā" means the training is established in its nature, due to the existence of defilements to be abandoned by the three trainings. "And of the lower ones" means of the lower fruits. Whatever are their own, each according to its own. "Of the higher ones" means of the higher individuals. "Because the task of training is completed" means the task of training is for the abandonment of defilements, and when these are completely abandoned, the task of training is completed. Thus, because the task of training is completed. "Well-disposed" is "possibility." "Possibility" is an adjective, thus it is said "as far as possible." 142. "Right here" means right in this sense-sphere world. "Devoid of that particular clarity" means devoid of that particular clarity. Arising at each respective door are those respective door-processes. Sixty-four thought-processes. Forty-two thought-processes. "Or in the Brahma-world," etc. This is a commentary statement. As it says, in the fine-material existence, of the four consciousnesses, the condition is the same. In the course of life, not at rebirth. And indeed, in the sense-sphere, it is by way of seeing unpleasant forms and hearing unpleasant sounds, but in the Brahma-world, there are no unpleasant forms, etc. And similarly in the sense-sphere deva-worlds. Those four thoughts. "There" means in that fine-material world. In the Vibhāvanī text. "Here" means in this statement. "Included in each respective realm" means included in each respective realm. The rest here is easily understood. The sub-commentary on the Vīthisaṅgahadīpanī is finished. 5. Sub-commentary on the Vīthimutta-saṅgaha 143. In the Vīthimutta-saṅgaha. "Compendium of occurrence" means a compendium describing the mode of occurrence of thought-arisings. "At rebirth" means at the time of rebirth.