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because it is inferior by way of being the object of inferior unwholesome kamma, even though it may be desirable by nature, is the intention. ‘Otherwise’ and so on, shows that there is no possibility of an unwholesome result from a kamma-sign object. ‘In the continuity of the object of kamma done recently’ means in the continuity of the object of kamma done recently. ‘Similar to that’ means similar to the kamma-object mentioned. ‘Presenting the rebirth-linking object’ means presenting the object for rebirth-linking. Having considered the objection that this meaning would be obtained if the javanas near death were producers of rebirth-linking, he says ‘and not for rebirth-linking’ and so on. ‘In the same thought-process as that’ means in the same thought-process as that rebirth-linking. ‘Not savored’ means not touched by craving, which is savoring. ‘Complete’ means fulfilled, or finished. Referring to the objection that the giving of rebirth-linking by the javanas near death, as mentioned, is established by the saying ‘at the time of death… and so on… undertaken,’ he says ‘and not by weak ones’ and so on. ‘And he will explain’ and so on, makes the meaning already stated even clearer by amplification. For in the commentary on the analysis of the knowledge-basis, explaining the meaning of the words ‘by the five consciousnesses one does not discern any phenomenon,’ he will say ‘all… and so on… rejected.’ There, ‘discerning’ and so on, by the word ‘and so on,’ includes the posturing, the setting up of bodily and verbal kamma, the undertaking of wholesome and unwholesome phenomena, the entering into and emerging from attainments. Since the occurrence of being reborn, seeing dreams, and so on, is clear to be by mind-door consciousness alone, excluding those, he says ‘the function ending with decease.’ ‘Accompanied by javanas’ means together with javanas, the meaning is, together with the five-door javanas. There, in the commentary on the Pāli text ‘by the five consciousnesses one does not discern any phenomenon.’ Here, ‘one does not discern any phenomenon,’ to show the intended phenomenon, that not all phenomena like form and so on are grasped by the grasping of phenomenon, having shown that it is said in the commentary ‘not even one wholesome or unwholesome phenomenon as stated in “mind is the forerunner of phenomena” (Dhp. 1-2) is discerned,’ explaining its meaning, he says ‘of those’ and so on. Of that Meaning: The vipāka-nature of wholesome and unwholesome states, which arises from wise and unwise attention, and by which happiness or suffering follows and accompanies that continuum, is denied and rejected for the five sense-consciousnesses. "Just like that" means just like the discernment of wholesome and unwholesome states. If the path-consciousnesses, which are co-arising javanas, are rejected for performing the aforementioned function at the five doors, then how can death and rebirth occur there? Addressing this question, it says, "Immediately after that object," and so on. "By this meaning" refers to the absence of the mind-door process in the primary sense, which is preceded by the arising of the mind-door adverting. The phrase "in forms and so on, which have a lifespan of one remaining thought-moment" is to be construed. It should be seen as a proximity due to having the same object and being a cause for rebirth. "Some" refers to Dhammasiri Thera. "They say it ends with the exalted" means they say that after one has attained an exalted absorption according to conditions and emerged from it, that thought-process arises, and then the death-consciousness occurs. "Eleven kinds of past objects" means the nine wholesome kamāvacara death-consciousnesses and the two āruppa death-consciousnesses of the sphere of infinite consciousness and the sphere of neither perception nor non-perception. Thus, there are eleven kinds of wholesome death-consciousnesses with past objects. The five rūpāvacara and the two remaining arūpāvacara are the seven kinds of death-consciousnesses with unmentionable objects. The death-consciousness of the lower realms will be mentioned later, so it is not included here. For it will say, "The death-consciousness of the lower realms, however... ...is not shown." "And so on" by the word "and so on" includes the statement "or by a pure javana thought-process," and so on. For it is said, "By a pure javana thought-process" means by a javana thought-process whose object is an exalted karma-sign. "It is known" by this, even if the word "earth kasina, and so on" can include the object of arūpāvacara jhāna, the alternative phrasing "of the eye and ear" using only these two doors indicates the intended meaning. shows what is to be known. And what is to be known, as "a destination for the destinationless," not allowing for the "what is to be known" as stated, he says, "or else," and so on. Where it is possible, its connection is "connection as possible," by that. This too is rebirth, he speaks of rebirth immediately after the passing away from the immaterial realm. Therein, in the first alternative, when it is said, "or a sign like the earth-kasiṇa." The lower rebirths are not there, is the connection. Therefore, from the passing away from the fourth immaterial realm. Therein, in the fourth immaterial realm itself. Rebirth with a past object, from that passing away from the fourth immaterial realm, in the sense-sphere, rebirth with past and present objects. By the others, by the passings away from the immaterial realms. The second immaterial rebirth has a past object, the others have an unspecifiable object, so he says, "as possible." And sense-sphere rebirth has past and present objects, here too, "by the others" is the connection. And everywhere, "should be connected" should be connected. Of this distinction, of the distinction stated as "therefore," and so on. The separate mention is an additional statement that indicates another meaning. As one kind by way of object, as one kind by way of having a past object. Two kinds, having a past object, and having a present object, thus two types. By way of the object of passing away from a bad destination, the word "as one kind" should be brought and connected. Sense-sphere rebirth is of two types by way of having past and present objects, fine-material rebirth is of one type by way of having an unspecifiable object, immaterial rebirth is of two types by way of having unspecifiable and past objects, so he says, "by way of the two-one-two types of sense, fine-material, and immaterial realms." By "likewise," he draws in the two phrases, "by way of the two-one-two types of sense, fine-material, and immaterial realms." Of two kinds, of two kinds by way of having unspecifiable and past objects. Separately, each one separately. Of the two sense and immaterial realms, here is the connection: immediately after the passing away from the immaterial realm with an unspecifiable object, the two sense rebirths, one with a past object, and one with a present object. rebirth-linking consciousnesses, two formless rebirth-linking consciousnesses with past objects, and similarly with past objects. In this way, there are eight kinds. The meaning stated in the verse “Dvidvī” is summarized and shown for easy comprehension. Although the conditionality of karma as a decisive support is already included by phrases like “due to the performance of karma,” yet, by phrases like “wholesome and unwholesome karma,” the decisive support conditionality is shown separately. Thus, it says: “the manner in which the karma conditionality of different moments is shown for the sensuous sphere… and so on.” “With the initial mixed consciousness” means with the rebirth-linking consciousness mixed with form, which is the beginning of an existence. “Elsewhere” refers to the spontaneous and apparitional births. Considering the non-mention as a rejection, and stating “due to the rejection of odors, tastes, and nutriment,” he means that these are entirely absent in the form realm, and thus says: “even in the presence of the eye, ear, base, seven-fold life faculty, and six-fold consciousness.” “In the Pāḷi” refers to the Dhammahadaya Vibhaṅga Pāḷi. “Five sense bases” are the eye, ear, mind, form, and dhamma bases. “Five elements” are those same five elements. For it is said: “At the moment of arising in the form realm, which five sense bases appear? The eye base, the form base, the ear base, the mind base, the dhamma base. These five sense bases appear. Which five elements appear? The eye element… and so on… the dhamma element. These five elements appear.” (Vibh. 1016). “Six sense bases” are those same ones, together with the sound base. “Nine elements” are the eye, form, eye-consciousness, ear, sound, ear-consciousness, mind, dhamma, and mind-consciousness elements. “By way of comprehensive inclusion” means by way of complete enumeration. “There” refers to the form realm. “And in the Kathāvatthu” and so on, shows that not only in the Dhammahadaya Vibhaṅga Pāḷi, but also in other treatises, odors and so on are rejected. “As in the case of the nose base and so on there” is an example of similarity. Just as the presence of the nose base and so on there, in the form realm, are, they are rejected, thus for the sense-sphere of smell and so on. Is there a sense-sphere of smell there? This is the question for one's own school. For by means of that sense-sphere which is not there, this challenge is made. Then the opponent, holding the view that the form and sign of the three internal sense-spheres, such as the sense-sphere of smell, which are there, are themselves the sense-sphere, answers "yes". When asked about the external sense-spheres of smell and so on, since he does not accept the sensitive plates of smell and so on there, he rejects their object, saying "it should not be said thus". By the word "and so on" it should be understood that questions such as