English
Then, impulsion flashes and subsides into the subconscious. The second time, the body-door adverting reverts to the subconscious. Then, the path-cittas proceed: body-consciousness, reception, investigation, determination. Impulsion flashes and subsides into the subconscious. The third time, the mind-door adverting reverts to the subconscious. Then, impulsion flashes and subsides into the subconscious. At this point, death occurs. Why is this brought up? To show that the realm of immaterial phenomena is so swift. The imprint of destiny is a single color that appears in the place of rebirth. There, when appearing in hell, it appears like a cauldron of metal. When appearing in the human world, it appears like a mother's womb or a seat. In the realm of the gods, They provide whatever is needed, such as wish-fulfilling trees, mansions, and beds. Thus, karma, signs of karma, and signs of destiny are, in brief, the three objects for rebirth-linking. Another way: Are there three objects for rebirth-linking? The past, the present, and the non-assertable. Rebirth in the mindless realm is without object. There, for rebirths in the realm of neither perception nor non-perception, only the past is the object. For the ten sense-sphere rebirths, it is either the past or the present. For the rest, it is the non-assertable. Thus, while rebirth occurs with these three objects, since it happens immediately after the death consciousness with either a past object or a non-assertable object, there is no death consciousness with a present object. Therefore, it should be understood that the manner of occurrence of rebirth with one of the three objects after death with one of the two objects is in terms of good or bad destinations. For example, for a wicked person situated in a good sense-sphere destination, as it is said, "At that time, torments hang over him," when lying on his deathbed, the evil karma he has accumulated, or a sign of that karma, comes to mind. Following the pure impulsive process that arises based on that and ends with that object, death consciousness arises making that object the object of the life-continuum. When that ceases, the rebirth consciousness, overwhelmed by the force of unabandoned defilements and destined for a bad destination, arises based on that same karma or sign of karma that has come to mind. This is rebirth with a past object immediately after death with a past object. For another, at the time of death, due to the force of karma of the type mentioned, a sign of a bad destination, such as the color of flames in hell, comes to mind. After two moments of life-continuum arise and cease, based on that object, one apperception, five impulsions (since the force has weakened due to the nearness of death), and two registering consciousnesses... Three investigating-mind moments arise. Then, making the subconscious its object, one death-mind arises. Thus, eleven mind-moments have passed. Then, with the remaining five mind-moments of life, in that same object, a rebirth-mind arises. This is a rebirth with a present object, immediately after a death with a past object. At the death of another, at one of the five doors, a base object, the cause of lust and so on, comes into range. For him, after the arising and ceasing of determining in due order, because the force has weakened due to the nearness of death, five impulsions and two registering arise. Then, making the subconscious its object, one death-mind arises. Thus, two subconsciousnesses, adverting, seeing, receiving, investigating, determining, five impulsions, two registering, and one death-mind, fifteen mind-moments have passed. Then, with the remaining one mind-moment of life, in that same object, a rebirth-mind arises. This too is a rebirth with a present object, immediately after a death with a past object. This, then, is the manner of the occurrence of a woeful rebirth with a past-present object, immediately after a fortunate death with a past object. But for one established in a woeful state, the faultless deed accumulated, in the manner described, that faultless deed or deed-sign comes into range at the mind-door. Having set aside the dark side for the bright side, all should be understood in the same way as before. This is the manner of the occurrence of a fortunate rebirth with a past-present object, immediately after a woeful death with a past object. But for one established in a fortunate state, the faultless deed accumulated, according to the saying "those things cling to him at that time," for one lying on the deathbed, the faultless deed or deed-sign, as it has been accumulated, comes into range at the mind-door. And that is only of the accumulated sense-sphere faultless deed. But for the accumulated lofty deed, only the deed-sign comes into range. Comes to mind. Based on that, after the pure javana series ending with tadārammaṇa, a cuti-citta arises, taking bhavaṅga as its object. When that ceases, the same kamma that has come to mind, or the sign of kamma, because of the power of defilements that have not been eradicated, a rebirth-citta arises, inclined towards a good destination. This is a rebirth with a past object, immediately after a cuti with a past object or a newly arisen object. At the time of another's death, through the power of wholesome deeds in the realm of desire, a sign of a good destination comes to mind at the mind-door, in the form of the color of the mother's womb in the human world, or in the form of the color of garden trees, etc., in the deva world. For that person, just as shown in the case of a bad destination, a rebirth-citta arises immediately after the cuti-citta. This is a rebirth with a present object, immediately after a cuti with a past object. At the time of another's death, relatives say, "Dear one, a Buddha-puja is being done for your sake, calm your mind," and they bring to the five doors a visible object in the form of flower garlands, flags, banners, etc., or an audible object in the form of hearing the Dhamma, musical performances, pujas, etc., or an olfactory object in the form of incense, fragrant odors, etc., or a gustatory object, saying, "Dear one, taste this, a gift is to be given for your sake," in the form of honey, molasses, etc., or a tactile object, saying, "Dear one, touch this, a gift is to be given for your sake," in the form of Chinese silk, Somara cloth, etc. For that person, when that visible object, etc., comes to mind, after the arising of the determining thought, because the force has weakened due to the nearness of death, five javanās and two tadārammaṇas arise. Then, taking bhavaṅga as its object, one cuti-citta arises, and at its cessation, a rebirth-citta arises in that same object that lasts for one thought-moment. This is also a rebirth with a present object, immediately after a cuti with a past object. But for another, through the pathavī-kasiṇa jhāna, etc., For one who has attained great merit and is established in a good destination, at the time of death, one of the wholesome volitional actions, signs of action, or signs of destiny belonging to the realm of desire, or a sign such as the earth kasina, or a great meritorious thought comes to mind at the mind-door. Or, in one of the sense-doors, an excellent object that is the cause for the arising of wholesome states comes to mind. For him, at the end of the determining thought arising in due order, because the force has weakened due to the nearness of death, five impulsions arise. But for those destined for great merit, there is no such object. Therefore, immediately after the impulsions, taking as object the object of the life-continuum, a death consciousness arises. At the end of that, a rebirth consciousness arises, taking as object one of the objects that have presented themselves, belonging to one of the good destinations of the realm of desire or great merit. This is the rebirth with an object that is one of the past or present that cannot be spoken of, immediately after the death consciousness of a good destination with an object that cannot be spoken of. According to this method, the rebirth immediately after the death consciousness of the immaterial realm should also be understood. This is the manner of occurrence of the rebirth with an object that is past and cannot be spoken of, immediately after the death consciousness of a good destination with an object that is past and cannot be spoken of. But for the evil-doer established in a bad destination, in the same way as described above, that action, sign of action, or sign of destiny comes to mind at the mind-door, but at the five doors, an object that is the cause for the arising of unwholesome states comes to mind. Then for him, at the end of the death consciousness in due order, a rebirth consciousness arises, taking as object one of those objects belonging to a bad destination. This is the manner of occurrence of the rebirth with an object that is past and present, immediately after the death consciousness of a bad destination with an object that is past. Thus, the occurrence of the nineteen kinds of consciousness as rebirth has been shown. Therefore, all of this is thus: Occurring in the linking, it proceeds in two ways by action; And by differences such as mixed and others, the difference is twofold and more. For this resultant consciousness, even in nineteen kinds, occurs in rebirth. Consciousness functions in two ways, by kamma. For the generating kamma is a condition by way of the condition of kamma at different moments, and by way of the dependence condition. As it was said: "Wholesome and unwholesome kamma is a condition by way of the dependence condition for result." But for this functioning, a division into two or more should be understood by differences such as mixed and so on. That is to say: This, functioning as one by way of rebirth, is twofold by the difference of mixed and unmixed with form,