AN 4.197 - do the Pali words "āgacchati" and "paccājāyati" mean "reborn"?

AN 4.197 has been translated as: > Here, Mallikā, a certain woman, is angry, often irritable. Even over a > trivial remark, she is cross (abhisajjati), shaken, vexed, stubborn, > and shows her temper (byāpajjati), anger and sulkiness. She is not a > giver of food, drinks, cloth, vehicles, garlands, scents, ointments, > beddings, dwelling or lightings, to recluses or brahmins. Furthermore, > she is jealous in her heart; jealous of others‟ receiving gains, > honour, respect, esteem, homage and worship; she is vengeful and holds > grudges. If she falls away (cutā) and **returns (āgacchati)** to such a > state, wherever she is **reborn (paccājāyati)**, she is ugly, deformed, of > very mean appearance and she is poor, having few things, of little > wealth and little influence. AN 7.64 also contains the word "**āgacchati**" and says: > An irritable person, overcome and overwhelmed by anger, is ugly, even > though they’re nicely bathed and anointed, with hair and beard dressed > and wearing white clothes. This is the first thing that pleases and > assists an enemy which **comes upon (āgacchati)** an irritable woman or > man. Because an enemy doesn’t like to have a beautiful enemy. > > When a person is irritable, overcome and overwhelmed by anger, the > rulers seize the legitimate wealth they’ve earned by their efforts, > built up with their own hands, gathered by the sweat of their brow. An > angry person is ugly and sleeps poorly. Gaining a profit, he turns it > into a loss, having done damage with word & deed. A person overwhelmed > with anger destroys his wealth. Maddened with anger, he falls into > disgrace. Relatives, friends & colleagues avoid him. Anger brings > loss. Anger inflames the mind. He doesn’t realize that his danger is > **born (jāta)** **from within**. Doing these deeds that kill beings and do > violence to himself, the angry person doesn’t realize that he’s > ruined. The snare of death (maccupāso) in the form of anger lies > hidden in the heart. You should cut it out by self-control, by wisdom, > energy and right ideas. AN 8.29 has been translated as follows: > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (upapannā)** in hell. This is the > first inopportune moment that is not the right occasion for living the > spiritual life. > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (upapannā)** in the animal realm. > This is the second inopportune moment... > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (upapannā)** in the sphere of > afflicted spirits. This is the third inopportune... > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn** **(upapannā)** in certain order of > long-lived devas. This is the fourth inopportune… > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (paccājāto)** in the outlying > provinces among the uncouth foreigners, a place to which bhikkhus, > bhikkhunīs, male lay followers and female lay followers do not travel. > This is the fifth inopportune moment that is not the right occasion > for living the spiritual life … > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (paccājāto)** in the central > provinces, but he holds wrong view and has a distorted perspective... > there is no fruit or result of good and bad actions… This is the sixth > inopportune.. > > Here, a Tathāgata has arisen in the world...and enlightenment is > taught...but a person has been **reborn (paccājāto)** in the central > provinces, but he is unwise, stupid, obtuse, unable to understand the > meaning of what has been well stated and badly stated. This is the > seventh... > > Here, a Tathāgata has not arisen in the world...and enlightenment is > not taught...but a person has been **reborn (paccājāto)** in the central > provinces, and he is wise, intelligent, astute, able to understand the > meaning of what has been well stated and badly stated. This is the > eighth … > > There is, bhikkhus, one unique opportune moment that is the right > occasion for living the spiritual life. What is it? Here, a Tathāgata > has arisen in the world... and enlightenment is taught as proclaimed > by a Fortunate One. And a person has been **reborn (paccājāto)** in the > central provinces, and he is wise, intelligent, astute, able to > understand the meaning of what has been well stated and badly stated. Questions: 1. Why are two different words used for "reborn" in AN 8.29? 2. What is the path of action (kamma) leading to "rebirth" in a geographical region? 3. When compared to AN 7.64 and AN 8.29, what distinguishes AN 4.197 so AN 4.197 is about "rebirth"? Note: the words "paccājāyati" (verb) and "paccājāto" (past particle) are the same.