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or at the time of the arising of kusala. For whom such merit has been accumulated, for him there is attainment of existence, attainment of wealth, attainment of friends, all The meaning is that it is absolutely easy to obtain. "Well-gained" means this merit is well-gained. "Having wandered among gods and humans" is the rest of the text. "By the remainder" means by the remainder of the result of that kamma. In the commentary text. "In one alms-round" means in giving alms-food one time. It is said in the Saṃyutta Commentary. Therefore, what is said, 'one volition gives only one rebirth-linking,' that is well-said—such is the meaning. "By the opponents" means by the opposing unwholesome states. Especially greatly deluded, utterly deluded. Exceedingly utterly deluded, exceedingly utterly deluded. "Being a condition for the purpose of being exceedingly utterly deluded" is the analysis. Being a condition for extreme lack of wisdom—such is the meaning. Indeed, that elder speaks—such is the connection. "Having done thus" means having reflected thus. "Merely by the proximate condition" means merely by the proximately established condition. It is said, "merely by the condition of prior effort." Because it has arisen by way of strong kamma, the result is more intense. When it arises by a group of conditions without effort, then it is called unprompted. When with effort, then it is called prompted. Therein, unprompted is called intense. Prompted is called weak. Similarly, it should be applied even to a weak result arisen by weak kamma. Thus, there might be a reversal of intensity and weakness for the intense and weak. And it is not possible for it to be thus—such is the meaning. Here, it might be asked: if a distinction of prompting were established for the eight great results by way of prior kamma, then a distinction of prompting would also be established for the eight rootless results. Indeed, some of those are produced by unprompted kamma, and some by prompted kamma—such is the objection. Warding off that (objection), he says, beginning with "But for the rootless results..." "Production by both types of kamma" means that because of the absence of distinction in prompting for them, there is no contradiction even with unprompted kamma. There is no contradiction even with prompted kamma. They are produced even by unprompted kamma. They are produced even by prompted kamma. Thus, production by both types of kamma is appropriate. "Such is the intention" is the intention of that elder. "Not by way of the coming of kamma" means by way of the cause of the coming of kamma, which is of long duration. And "coming" is the analysis: "that by which one comes is coming." "In kamma-existence" means in past kamma-performing existence. "Some" means some. And it is stated in the Aṭṭhasālinī. And the connection is that in the Paṭisambhidāmagga, two-rooted are spoken of. Saying that the words of the Paṭisambhidāmagga commentary should also be stated in this place, he says "but there..." and so on. "In the three moments" means in the kamma-moment, the cutting-off moment, and the rebirth-linking moment— in these three moments. "The Ṭīkā-authors" means the Abhidhamma Ṭīkā-authors. "A remaining reading" means in the Pāli, a two-rooted rebirth from three-rooted kamma, and a rootless rebirth from two-rooted kamma, remain. Thus, a reading accompanied by remaining sentences. Similar is similar. Similar to kamma, like kamma, is kamma-similar. Result. "By the Great Elder" means by the Great Elder Sāriputta. And having done so, he supports the words of the Ṭīkā-authors with "and so on." Kamma in the sense-sphere is completed. 154. In kamma of the form-sphere. "By reason of few qualities" means by reason of unfamiliarity. By reason of not increasing. "By inferior desires and so on" means by inferior desires and so on, due to attachment to gain, honor, fame, and so forth. "Those phenomena" means desires and so on. These are not intended here. Why? The intention is that they are not conducive to the distinction of rebirth. "These very ones" means these very jhāna states. "In three kinds" means in three kinds, such as the retinue of Brahmā, on one level. "Having divided into eighteen kinds" means in the three— inferior, middling, and superior— each one, divided as inferior-inferior, inferior-middling, inferior-superior, and so on, becomes nine kinds. Again, among these, three are middling. Divided as middling-inferior, middling-middling, and so on, they become nine kinds. Thus, having divided into eighteen kinds. "Kamma-doors" means the avenues for the occurrence of kamma. "By these made manifest" means by these manifest causes, by these root causes made manifest, made to proceed. "Eighteen Khattiyas" means eighteen Khattiyas of low, middle, and other classes. Likewise, eighteen Brahmins and others. "Forty-eight clans" means forty-eight clans like Gotama clan and others, divided by low, middle, and other classes. And their practices and ways of life are also forty-eight. Here, it might be asked: In the former statement, the low and others are in the Brahma-world; in the commentary statement, the low and others are in the human world. So, one thing is established, and another is the means of establishment. This objection is resolved by "Therefore," and so on. "Indicates" means by showing a manifest part directly, it makes known even the unmanifest similar parts. "Capable or capability" means capable or the state of capability. "Likewise by loss" means likewise by this teacher. It is said, "by Anuruddha, the teacher." The connection is, "said in the analysis of name and form." When similar association is obtained, and great power exists, it generates the result of a lofty karma. Not having obtained such a cause, the volitions of supernormal knowledge do not ripen into a result. This is the connection. There, "in similar association" means in similar association by virtue of similarity of plane. Sense-sphere impulsion has similar association with sense-sphere impulsion. Form-sphere impulsion with form-sphere impulsion. Formless-sphere impulsion with formless-sphere impulsion. This should be understood. Therefore, it is said, "from the same plane," and so on. There, "due to its absence" means due to the absence of such a powerful state. And lofty volition that has occurred only once. "All first" means said with reference to the lofty impulsion immediately following the change-of-lineage consciousness in the absorption processes. Supramundane path-volition never obtains similar association. Even so, from its immediate successor onwards, even for a lifetime, even in other existences, it certainly generates the noble fruit. It is said, "just so." This is called the fruit of continuation. Here, however, the fruit of rebirth-linking is considered. Therefore, this is not similar. If they say it is not. It is said. Path-volition, is not kamma that leads to the round of existence, accompanied by craving. It is kamma that leads to the cessation of existence, unaccompanied by craving. Therefore, it does not give rebirth. But if it were kamma leading to the round of existence, accompanied by craving, it would give fruit even at the time of rebirth. Dissimilar repeated practice would not be the measure. Thus, due to another reason, the example is dissimilar. It should be understood that it is not due to dissimilar repeated practice. "Accumulated" means grown by gaining repeated practice. And "that volition" refers to the initial kamma of exalted volition. "Not" is a question, meaning it should not be. Nor is that repeated practice gained from phenomena of the same plane. Even so, it is said "done" and "developed." And "developed" means grown by gaining repeated practice, that is the meaning. Therefore, it is understood that "accumulated" here is said to mean gained repeatedly in succession from the sense-sphere impulsion-moments that occurred in the preliminary stage, which are of a dissimilar plane. Therefore it is said, "But in both," and so on. There, "in both" refers to the passages where it is said "done and accumulated" and "done and developed." "From the first mental advertence" means from the first mental advertence, such as "earth, earth," for one developing the preliminary meditation among the two, preliminary meditation and access meditation, before the absorption path in the exalted jhānas. And in the supramundane path, it means from the first mental advertence, such as "form is impermanent, feeling is impermanent," for one developing the comprehension knowledge, which is the very first among the ten insight knowledges. "Having accumulated" and "having developed" both mean "having increased," that is the meaning. "Abbhuṇhā" is said to mean "new." "This statement" is the statement of Acariya Anuruddha. If so, in the commentaries, in the explanations of the term "consciousness" as conditioned by "formations," it is said that supernormal knowledge volition is not taken here as a condition for consciousness thereafter. There, another suitable reason "are said," saying that, he said "for the fourth jhana concentration," and so on. "Commentators" means the Abhidhamma commentators. "For that," and so on, is the showing of one's own view. By the volition that accomplishes supernormal knowledge. The connection is "dispassion for perception accompanied by the aspiration for a mind-less existence." "Here" means in the human world. In "for non-returners," and so on. "By this" means by this statement of meaning. "Predominant in faith" means predominant in the faculty of faith. Similarly in "predominant in energy," and so on. "Of the attainments gained by oneself" means of the many attainments gained by oneself, even of one person. Among them, ordinary people, stream-enterers, once-returners. "Ordinary person" means an ordinary person who has attained jhana. "Being with craving" means being with craving for sensual existence.