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would become meaningless. But is it not possible that for them too, the object of rebirth-linking was apprehended by javana through some door in the kamma-existence? Yes, it is possible for it to be considered as kamma or a kamma-sign. But the destiny-sign appears for everyone only at the time of death. So how could it have been apprehended in the kamma-existence? Moreover, here, "apprehended by the six doors" refers to what was apprehended by the javanas occurring near the time of death. And having understood it this way, the teacher By the Venerable One, in this very section, in the Paramatthavinicchaya, it is said – For a being nearing death, whatever object appears, taking that through the six doors, rebirth arises in the next existence. (Paramatthavinicchaya 89) By 'present' and so on, the future's being an object of rebirth is prevented. For it is not experienced like past kamma or kamma-signs, nor does it come into range like present kamma-signs or destiny-signs. And the nature of kamma, kamma-signs, etc., will be explained by himself. 54. 'Among them' refers to consciousnesses whose objects are form and so on, present and so on, kamma and so on. For these, each of form and so on is an object, thus they are 'having one object of form and so on'. 55. For this, the five kinds of objects, form and so on, are objects, thus it is 'having five objects of form and so on'. 56. 'The remaining' refers to the eleven kāmāvacara resultant consciousnesses remaining after the two five-fold consciousnesses and receiving consciousnesses. They are 'always having kāmāvacara objects', meaning that even those arising through the six doors, or in a door-free manner, with six objects, are exclusively within the scope of kāmāvacara six objects. Here, indeed, resultants, in the manner of investigating consciousnesses and so on, function with the five objects of form and so on, and in the manner of rebirth-linking and so on, function only with kāmāvacara objects, known as the six objects. Even the consciousness of smiling, for one delighting upon seeing a suitable principal object, is with a form object; for one delighting upon hearing a loud sound in a place of goods and vessels, thinking 'such craving for gain is abandoned by me,' is with a sound object; for one delighting at the time of worshipping a cetiya with scents and so on, is with a smell object; for one delighting at the time of sharing and consuming a delicious alms-food with fellow celibates, is with a taste object; for one delighting at the time of fulfilling customary duties, is with a touch object; for one delighting, taking a kāmāvacara phenomenon grasped by knowledge of past lives and so on, is with a mind-object; thus it functions only with the six objects included within the limited phenomena. 57. Twenty consciousnesses, namely the twelve unwholesome and the eight javanas dissociated from knowledge, due to their own dullness, do not take supramundane phenomena as objects. cannot occur, excluding the nine kinds of supramundane states, the three mundane planes, and occurring with reference to concepts, it is said "unwholesome states, etc." Among these, from the unwholesome, the four consciousnesses associated with wrong view, occurring with reference to limited states, at the time of clinging, relishing, and delighting, have sense-sphere objects. In the same way, when occurring with reference to the twenty-seven exalted states, they have exalted objects. When occurring with reference to conventional states, they have conceptual objects. Also, the consciousnesses dissociated from wrong view, occurring with reference to those same states, occur merely by way of relishing and delighting. And those associated with aversion, by way of ill-will and remorse. That accompanied by doubt, by way of not reaching a conclusion. That accompanied by restlessness, by way of distraction and non-calmness, have sense-sphere, exalted, and conceptual objects. Four from wholesome, four from functional, these eight consciousnesses dissociated from knowledge, of trainees, ordinary people, and Arahants, in cases like careless giving, reflection, listening to Dhamma, etc., when occurring with reference to limited states, have sense-sphere objects. At the time of reflecting on very developed jhānas, they have exalted objects. At the time of preliminary work on kasiṇa signs, etc., they have conceptual objects, it should be understood. 58. All objects except the path and fruit of Arahantship, because they occur only in the mental continuums of trainees and ordinary people. Trainees too, indeed, excluding mundane consciousness, the individual consciousness of an Arahant, which is the path and fruit, cannot know, because it has not been attained. Similarly, ordinary people, etc., cannot know those of stream-enterers, etc. However, for trainees, in their own reflections on their own paths and fruits, at the time of preliminary work for supernormal knowledge with the path and fruit of another's continuum as object, and at the time of discerning paths and fruits with supernormal knowledge consciousness itself, with reference to their own similar paths and fruits, and lower path and fruit states, the occurrence of wholesome impulsion is present. Therefore, only the path and fruit of Arahantship are excluded. But sense-sphere, exalted, conceptual, and Nibbāna states, for trainees and ordinary people, carefully when reflecting on generosity, listening to the Dhamma, comprehending formations, and in the preliminary work of kasiṇa meditation, and so on, at the time of preliminary work for specific supernormal knowledges, at the time of gotrabhu and avadāna, and at the time of knowing forms through divine eye and so on, they become the objects of wholesome javana consciousness. 59. In all ways, all objects means that in all ways, all objects are taken as objects, whether they are of the sense-sphere, fine-material, immaterial, or supramundane, or concepts. But they are not like unwholesome states, which are all-pervading in a limited sense. For in the case of functional javana consciousness, when it arises due to omniscience and so on, and in the case of determining consciousness, when it arises due to its preceding consciousness, there is nothing that is not an object. 60. The second and fourth immaterial states have fine-material objects, because the first and third immaterial states have immaterial objects. 61. The remaining… and so on… have conceptual objects. That is, the fifteen fine-material states and the first and third immaterial states, making twenty-one, operate on kasiṇa and other concepts, and thus have conceptual objects. 63. Twenty-five states of consciousness, namely the twenty-three sense-sphere resultant states, the five-door adverting consciousness, and the smiling consciousness, occur only with limited sense-sphere objects. The sense-sphere is called limited because it is of weak power compared to the fine-material and other spheres, as if it were fragmented all around. The statement "six states of consciousness are only with fine-material objects" and so on, should be understood as an exclusive application everywhere. The description of the collection of objects is finished. The description of the collection of bases 64. The collection of bases is the collection based on the division of bases and the determination of consciousnesses that depend on those bases. Consciousness and mental factors dwell in them, they are their supports, thus they are called bases. 65. All of them are found in the sense-sphere, because a person with complete faculties is found only there. The word "pi" (also) indicates the impossibility of some, such as the blind and deaf. 66. The three bases of smell and so on do not exist for Brahmas, because they are dispassionate towards smell, taste, and touch due to their cultivation of dispassion towards the sense-sphere, and thus are dispassionate towards the sense-faculties related to these objects. However, for the purpose of seeing the Buddha, listening to the Dhamma, and so on, they are not dispassionate towards sight and hearing, and thus the two bases of sight and so on are found there. ati. 67. In the Formless Realm, all six kinds of things do not exist. For those without form, due to the power of meditation on the fading of form, there is absolutely no arising of form there. 68. The five consciousnesses, due to their nature of being without a living being or soul, are elements; thus, the five consciousness-elements. 69. The element that merely cognizes is the mind-element. 70. The mind itself, due to its function of specially knowing, is consciousness; and due to its nature of being without a living being or soul, it is an element; thus, the mind-consciousness-element. Or, the consciousness-element of the mind is the mind-consciousness-element. For it arises from the mind itself as an immediate condition, and is an immediate condition for the mind itself; thus, it is related to the mind. The thirty states counted as the mind-consciousness-element, which are the remaining ones from the previously mentioned mind-element and five consciousness-elements, arising by way of the three investigating consciousnesses, the eight great resultant consciousnesses, the two aversion consciousnesses, the first path consciousness, the smile-producing consciousness, and the fifteen rūpāvacara consciousnesses, are not only the mind-element, but also arise dependent on the heart-base. Indeed, the eleven investigating and great resultant consciousnesses do not arise in the Formless Realm due to the absence of doors and the absence of functions. The two consciousnesses accompanied by aversion do not exist even in the Form Realm due to the absence of an unhindered state for aversion, let alone in the Formless Realm. The first path consciousness does not arise for disciples due to the absence of the condition of another's voice,