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" Therefore, even the non-mention in the Dhamma teaching indicates its non-existence, so its occurrence in terms of rebirth-linking does not exist. But where there is a non-mention of something even though it is obtainable, the reason for that will become clear later. 25. Even though mind-door adverting consciousness occurs two or three times regarding a minor object, it has no javana function, because there is no experience of the taste of the object; thus it is said "excluding the two advertings." And thus, it is said in the commentary, "standing in the place of javana" (Dhammasaṅgaṇī Aṭṭhakathā 498, Vipākuddhārakathā). Otherwise, it would have to be said, "having become javana." "Wholesome, unwholesome, resultant, and functional consciousnesses" means: twenty-one mundane and supramundane wholesome consciousnesses, twelve unwholesome consciousnesses, four supramundane resultant consciousnesses, and eighteen three-plane functional consciousnesses. For even that which lasts for a single mind-moment, such as the supramundane path, is called the javana function due to possessing that nature, just as the Omniscient One, even regarding a single object of perception... That knowledge, due to its capacity to comprehend all objects, never abandons that name. 27. Thus, to present the duties mentioned according to their divisions, by summing them up according to the number of duties obtainable for each, the phrase "among them" etc. was stated. 33. The thought-moments such as rebirth-linking are fourteen by division of names such as rebirth-linking, and by division of duties; or rather, the thought-moments named rebirth-linking etc. are fourteen by division of duties such as rebirth-linking, and ten by division of stations, which are the stations of rebirth-linking itself. The connection is that the minds with one duty-station, two duty-stations, three duty-stations, four duty-stations, and five duty-stations are sixty-eight respectively, and thus two, nine, eight, and two are indicated. The explanation of the Compendium of Duties is finished. The explanation of the Compendium of Doors 35. The compendium of doors is the compendium by way of classifying the doors and the minds that arise through the doors. They are called doors because they are like doors, being the avenues of occurrence for mental phenomena such as advertence. 36. "Eye itself" means the sensitive eye itself. 37. The mind-door is the minds such as advertence, or the mind itself is the door. "Life-continuum" means the life-continuum immediately after advertence. Therefore the ancients said: "The life-continuum with advertence is called the mind-door." 39. "Therein" means that in those doors such as the eye-door, forty-six minds arise appropriately in the eye-door; this is the connection. One five-door advertence, seven eye-cognitions etc. by way of both results, one determining, and twenty-nine sensuous javanas by way of wholesome, unwholesome, non-advertent functional, and eight registering minds by not taking what is already taken, thus forty-six. "Appropriately" means according to agreeable objects etc., and according to wise and unwise attention, and the series of latent tendencies etc. "In every way" means that in every manner, from advertence to the end of registering, they are all sensuous; this is the construction. Or the connection is that in every way there are fifty-four minds. In every way, the minds pertaining to that door... standing without a door, by not grasping what is not grasped, in the forty-six consciousnesses at the eye-door, by excluding the four pairs of ear-consciousness and so on, there are fifty-four, meaning with joy. 41. Not occurring at the eye-doors and so on, and not occurring by way of grasping an object between bhavanga which is called the mind-door, nineteen are door-free, occurring by way of rebirth-linking and so on. 42. The ten double consciousnesses are in their respective doors, the twenty-six supramundane and exalted javanas arise only in the mind-door, thus thirty-six consciousnesses are one-door consciousnesses, suitable for their respective doors. 45. They are six-door (consciousnesses) by occurring in the five doors by way of investigating and registering, and in the mind-door by way of registering, and they are also door-free by occurring by way of rebirth-linking and so on. 47. The five-door and the six-door are the five-six-door. The six-door and those which are sometimes door-free are the six-door-free. Or, the six-door and the six-door-free are to be understood as a partial ekasesa (ellipsis) of the six-door-free. The description of the collection of doors is finished. The description of the collection of objects 48. The collection of objects is the collection of objects by their nature, by their divisions, and by the consciousnesses that have them as their sphere. That which takes on a change of color, reveals the state of being in the heart, is form (rūpa). That very thing is grasped by consciousness and mental factors like a stick by a weak person, or they come and delight in it here, thus it is an object (ārammaṇa), a visual object. That which is sounded is sound (sadda), that very thing is an object, an auditory object. That which smells, indicates its own substance, as if making a report "this is here," is odor (gandha), that very thing is an object, an olfactory object. That which beings taste and savor is taste (rasa), that very thing is an object, a gustatory object. That which is touched is tangibility (phoṭṭhabba), that very thing is an object, a tactile object. Dhammas themselves are objects, mental objects. 49. Therein, among those objects like form and so on, form itself, meaning form called the color-ayatana, itself. Sounds, etc., means sounds, etc., such as the sound sense-base, and the tangible sense-base, which consists of the three elements excluding the water element. 50. Excluding the five sense-objects and the five sense-faculties, the remaining sixteen are subtle material forms. 51. Present means existing. 52. All six kinds means all six kinds, such as material form. Nibbāna and concepts are called timeless because they are not subject to destruction and thus cannot be described as past, present, or future. As appropriate means according to the suitability of the impulsion processes of the sense-sphere, the supernormal knowledge, and the remaining exalted impulsion processes. For the impulsion processes of the sense-sphere, excluding the smile-producing consciousness, all six kinds of objects are threefold (past, present, future) and timeless. For the smile-producing consciousness, it is only threefold. Thus, it will be stated that its object is exclusively limited. However, for the impulsion process of supernormal knowledge, such as the divine eye, all six kinds of objects are threefold and timeless, as appropriate. The detailed explanation of this will appear in the ninth chapter. For the remaining, the object is timeless and past, as appropriate. 53. The connection is that all six kinds of objects are objects for the doors, etc. But this object does not become an object of apprehension for them without being grasped by anything, as it is for the advertence, nor is it exclusively present, as it is for the five-door impulsion processes, nor is it exclusively threefold, as it is for the mind-door impulsion processes, nor is it timeless without distinction, nor is it free from conventional usage established by tradition, such as kamma and kamma-signs, as it is for the impulsion processes prior to the death-proximate moment. Therefore, it is said: "as far as possible... recognized." Here, "as far as possible" means according to the possibility of the rebirth-linking, life-continuum, and death of each plane, grasped by each door, etc. For the rebirth-linking and life-continuum of the sense-sphere, the five objects (material form, etc.), grasped by the six doors, are present and past, as appropriate, and are recognized as kamma-signs. Similarly, for the death consciousness, it is only past. However, the dhamma-object for all three of these, grasped only by the mind-door, is past kamma and kamma-signs. the death sign, and so, for rebirth-linking and so on in the sense-sphere, the object is, as far as possible, that which is apprehended by the six doors, present or past, and is considered as kamma, kamma-sign, or destiny-sign. However, for rebirth-linking and so on in the fine-material and immaterial spheres, for those of the fine-material sphere, and the first and third immaterial spheres, the object is only a dhamma-object, apprehended by the mind-door, a concept, considered as a kamma-sign. Similarly, for the second and fourth immaterial spheres, it is only a past object. Thus, for rebirth-linking, life-continuum, and death in the exalted spheres, the object is apprehended by the mind-door, a concept, or a past object, considered as a kamma-sign. "Mostly apprehended by the six doors in the previous existence" means predominantly apprehended by the six-doored javanas that occurred near the time of death in the immediately preceding existence. For those who die from the non-percipient existence, the object of rebirth-linking is not apprehended by any door in the immediately preceding existence. This is an exception to the "mostly" apprehension here. For them, the object of rebirth-linking, such as the kamma-sign, arises solely by the power of kamma. Thus, in the Saccasaṅkhepa, after asking about the rebirth-linking sign for one who dies from the non-percipient existence, it is said: "The kamma done in the previous existence, where it finds opportunity, that linking arises by that very kamma, with its object presented." (Sa. Sa. 171) It is stated that the object of rebirth-linking arises solely by the power of kamma. Otherwise, if the object apprehended by javana were also presented by the power of kamma, the emphatic word "by that very kamma"