In the video below, the monk appears to be speaking a doctrine from the Abhidhammattha Sangaha about Ahetuka (no roots), Dvihetukà (two roots) & Tihetuka (three roots) as the cause of physical disability. At 4:30, the monk appears to say a two-rooted person returning to human world from impermanent hell will be disabled.
A Manual of Abhidhamma (Abhidhammattha Sangaha) of Bhadanta Anuruddhàcariya By Nàrada Mahà Thera says:
However, the Vibhanga of the actual Abhidhamma appears to say "rupa" ('form') has no root, as follows:4. In the summary of roots (#9) there are six—namely, attachment, hatred, delusion or ignorance, non-attachment
or generosity, non-anger or good will and wisdom
#9 Hetu-gocchakaü, Sections 1053–1083; Buddhist Psychology, pp. 274–287.
According to the Aññhasàlini there are four kinds of hetu.
i. Hetu hetu, the root cause or the root condition. There are three moral hetus, three immoral hetus and three unmoral (abyàkata) Hetus. Here hetu is used is the sense of root.
ii. Paccaya hetu, causal condition or instrumental cause.
“The four Great Essentials (Mahàbhåta), O Bhikkhus, are the causes (hetu), the conditions (paccaya) for the manifestation of Form-Group (Råpakkhandha).”
Here hetu is used in the sense of causal relation (paccayahetu). There is a subtle distinction between hetu and paccaya. The former signifies root (måla); the latter, an aiding factor (upakàraka dhamma). Hetu is compared to the roots of a tree, and paccaya to manure, water and soil that aid its growth.
This distinction should be clearly understood. It should also be noted that at times both hetu and paccaya are used as synonymous terms.
iii. Uttama—hetu, chief cause or condition. A desirable object acts as the chief (uttama) cause in producing a good result and an undesirable one in producing a bad result. Here it means the chief cause.
iv. Sàdhàraõa-hetu, the common cause or condition. Ignorance is the cause (hetu), condition (paccaya) of volitional activities (sankhàrà). Here hetu is used as the general cause. Just as the essence of both earth and water is the common cause of both sweetness and bitterness, even so ignorance is the common cause of volitional activities. Though hetu assumes different shades of meaning in the Text, in this particular instance it is used in the specific sense of root
Page 179 to 181 http://www.buddhanet.net/pdf_file/abhidhamma.pdf
Q. Does the Vibhanga (which says the material body has no root) contradict the Abhidhammattha Sangaha & the monk in the video (which say physical disability has two roots)?1.2. Analysis According to Abhidhamma
1.2.1. The Aggregate of Form
Therein what is the aggregate of form? The aggregate of form by way of singlefold division: All form is not root. Is not accompanied by root. Is not associated with root. Is with cause. Is conditioned. Is material. Is mundane. Is the object of the defilements.