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in objects like kamma. "Craving bends it" means craving, which is the root of the cycle, makes it incline towards that and engages it. [165] But in the Vibhāvanī, it is said, " 'Inclined there' means as if inclined in that state of existence to be reborn, or indeed inclined." That does not agree with the commentary. They are frequent, continuous. Such a process, however, is obtained only for those who die slowly. But for those who die a quick death, it is said not to be obtained. "Mostly" or "Generally" [166] But what is said in the Vibhāvanī, "Here, the meaning of 'mostly' should be understood in the way stated in 'they become mostly'," That is not appropriate. For there is no possibility of frequent occurrence of the mind-continuum for the non-percipient beings mentioned there. Because they lack a mind-continuum itself. Now, to show the arising of kamma in another way, it is said, "or that very thing... reaches the door." There, "reaches the door by way of being newly made" means that without generating the perception of "done before," but generating the mode of doing at that very moment, making itself as if new, it appears, having reached the mind-door through the occurrence of impulsion similar to it. Just as some manifest kamma done in this life appears even by generating the perception of "I did this at such and such a time." Not so, that which occurred in a previous existence, and was concealed by existence, and that which occurred in this existence, and is not manifest. Moreover, some individuals here are accustomed to performing many acts of giving and veneration, etc., towards the three objects, such as the Buddhas. When they are afflicted by the pain of approaching death, they do not experience any suffering, but rather, they are joyful, and just as before, they give alms to the community of monks, venerate stupas, and make offerings, with minds full of faith and delight. The opposite is to be said of those who have performed many evil deeds. This too is a door-attainment. All of this should be explained in the commentary on characteristics. There, in the stories of the Asiloma peta and others, his state of having a sword raised was the sign. And his state of being pierced by a spear was the sign. And his state of being pierced by an arrow was the sign. And his state of being pierced by a goad-needle was the sign. And having made the karma of experiencing the suffering of being pricked by needles the sign, he was born as a Sūciloma peta. Thus, the manifestation of karma is spoken of in many ways as door-attainment. There, "his state of having a sword raised was the sign" means that after he had been tormented in hell, and was again approaching death, that karma at that time generated in him the perception of a raised sword, and thus became a sign in the manner of door-attainment. This method applies to the rest as well. And that state of door-attainment is just a portion of karma. And for that being, there is nothing unmanifest; thus, he has become capable of receiving rebirth. "Approaching death" means approaching death again by way of the occurrence of the final javana. "At the end of the thought-process" means at the end of the thought-processes of those who, having passed away from the sense-sphere existence, are reborn in the sense-sphere existence, which end with javana or end with tadārammaṇa. For others, it means at the end of the thought-processes that end only with javana. This meaning is also stated in the commentary. As it says: "Immediately after the pure javana-process, which arose concerning that, and ended with tadārammaṇa, the passing away..." the thought arises. [167] In the Vibhāvanī, however, “It is said in the Dhammānusāraṇī that for those who, having passed away from the sensuous realm, are reborn in that same realm, the processes end with the object-apprehending consciousness, and for others, they end with the javana consciousness.” This is not good. For if it is stated completely in the Aṭṭhakathā, what need is there for the incomplete Dhammānusāraṇī? “At the end of the bhavaṅga” means at the cessation of the bhavaṅga. If, after the two kinds of rebirth-linking consciousness, in the five-constituent existence, the physical basis, and in the four-constituent existence, the mind-continuum, there remains a lifespan of two thought-moments, then it is said to be at the end of one bhavaṅga. Here, for one whose rebirth-linking is accompanied by joy, and who passes away with a mind accompanied by displeasure, the adventitious bhavaṅga is possible. And when that is possible, the possibility of another bhavaṅga is not prevented, so it is well said, “at the end of the bhavaṅga.” “At the cessation of that” means at the cessation of that, at the end of its cessation. Some people hold the view that in the world, between death and rebirth, there is an intermediate state called antarābhava, where a being, once born, is like one with divine sight or like one with psychic power, capable of going to the desired place in an instant. Having passed away from here, some are born there and wait for the union of parents, etc., for seven days or more than seven days. To refute this, it is said, “immediately after that.” With a basis in the five-constituent existence, or without a basis in the four-constituent existence. “As is fitting” means in accordance with what is fitting for a wholesome or unwholesome formation. The latent defilements of ignorance and craving are, in the case of wholesome formations, not abandoned, and in the case of unwholesome formations, they are also co-arising and become the root and the surrounding factors. This is the meaning. Without reaching the state of active defilement, it is also suitable, being not contradictory, even with a wholesome or indeterminate mind-continuum. “He lies following along,” or “he lies continuously following along,” is anusaya (latent defilement). “Encompassed by latent ignorance” means avijjānusaya-parikkhitto. “Craving is its root” means taṇhānusaya-mūlako. By the craving rooted in latent ignorance When it is said "encompassed," it is more fitting. Ignorance is indeed the root of craving. For craving arises in objects whose danger is hidden by it. And craving, acting as a co-operative cause, directs those various volitional formations. Thus, it is a strong, close companion, a surrounding factor of volitional formations. Here, it should be understood that the term "latent tendency" can apply to ignorance and craving even when they are co-arisen with unwholesome kamma, or co-arisen with the desire for kamma, or co-arisen with regret, or co-arisen with the javana (impulsive consciousness) at the time of death, because in terms of their nature, they are similar to latent tendencies. Moreover, latent tendencies are strong supporters even of wholesome volitional formations that generate rebirth. Therefore, why should we include co-arisen factors here, when only those that are exclusively latent tendencies are intended? For this reason, in the commentaries, it is said, "because craving and ignorance are not abandoned," and by the word "not abandoned," only those that are exclusively latent tendencies are taken. "By volitional formation" means by the volitional formation of cetanā (volition) which generates rebirth. Or by the group of co-arisen phenomena such as contact. For that too, in the manner of a proximate cause, generates rebirth. Alternatively, "by volitional formation" means by the volitional formation of cetanā co-arisen with the javana consciousness at the time of death. Or by the group of co-arisen phenomena such as contact. Both of these, as volitional formations that propel into the realm of kamma, etc., generate rebirth. Thus, in the commentaries, it is said, "Because craving and ignorance are not abandoned, ignorance conceals the danger in that object, and craving directs the mind towards it. The co-arisen volitional formations propel it." And in the Mūlaṭīkā, it is said, "Co-arisen volitional formations" means the cetanā co-arisen with the javana consciousness close to death. Or all phenomena such as contact. But by the entire statement, it is shown that ignorance, not abandoned by the highest path, conceals the danger in the realm of kamma, etc., or in existence itself. Similarly, craving of that nature directs the mental continuum in both. The aforementioned volitional formations propel it there, bringing about the manifestation of a new consciousness. The meaning is: "Encompassed by the conjoined" means surrounded and held by the phenomena conjoined with contact and so forth. "Of the co-arisen" means of the phenomena of name and form. "As a basis" means as a support. "Being foremost" means being principal. By these two words, it shows the very great power of the consciousness element. Just as in the world, when a special powerful person is born, the co-arisen people who are his retinue, and the palaces, wish-granting trees, and so forth, which are for his enjoyment and use, are born with him. So too should this be understood. "By way of rebirth-linking to another existence" means that when one existence ceases, it makes an unbroken connection with it, and links to another existence. "It is established as it arises" means that it does not arise in the previous existence, remain unceased, and then go and become established in another existence. This is the intention. For phenomena, once arisen, do not, even in normal times, transmigrate to another place or to another moment. How then to another existence at the time of death? And what was said: "Unfathomable is the cycle of existence, monks. A beginning is not perceived of beings hindered by ignorance, fettered by craving, who wander and transmigrate," that too was said figuratively. For rebirth arises in another existence by way of ignorance, craving, and volitional formations. And those in whose continuum they previously occurred,