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that person is said to wander and transmigrate to another existence by way of their cause-and-effect relationship. And for that very reason, it is also established that that rebirth does not arise without the causes that were completed in the previous existence. And here, the echo, the lamp, and the top of the head are examples. "Here" means at the place of the arising of death. "Weakly active" means that they are active weakly due to the weakness of kamma and the weakness of the object. Therefore, the connection is: "a present object is obtained." "While they are still existing" means while they are still standing. "Of rebirth and bhavanga" means of rebirth and of some bhavangas. "Having done thus" means for this reason. Although here, In the commentary, the sign of destiny, in the place of rebirth, saying that one color appears, in all cases of the sign of destiny, the sign of the womb is just the color sense-object, grasped by the mind-door, and shown as present. Nevertheless, from the six deva worlds, divine chariots coming to them, making them the sign of destiny, for those passing away, like the righteous lay follower Duṭṭhagāmaṇi Abhaya and others, that too, like the sign of kamma, is sixfold, grasped by six doors, and can be present or past, with this intention, making it non-different from the kamma sign, it is said to be found in rebirth in the sense-sphere. And indeed, for those passing away, even divine colors, by the power of the devas, are seen by the eye. Or divine chariot sounds, or musical instrument sounds, or vocal sounds, are heard by the ear. And divine scents, are smelled by the nose. By the flames of fire rising from hell, burning their bodies, for those passing away, like Devadatta, Nanda the Yakka, Nandamāṇavaka, and others, and for Mittavindaka and others caught in razor wheels, touch also occurs. And taste objects, should be applied as they occur. And it is said in the Saccasaṅkhepa – Rebirth can be through the five doors, without kamma, it is a dual object. In the Mahāṭīkā too, this meaning is stated. But when, in the prior part of the last javana process, the sign of destiny as it appeared, becomes the object of the last javana. Then that can also be past. In the commentary, however, by way of continuity, its present nature is stated. And its being a color object, and its being grasped by the mind-door, should be understood as mostly stated. Otherwise, the kamma sign too, being present, is shown in the commentary as only through the five doors, that too, grasped by the mind-door, being present, it would have to be said that it cannot be a five-sense object or a mind-object. And it is not possible to say so. Why? By "seeing the eye as impermanent, suffering, non-self," and so on, as stated in the Paṭṭhāna, being a six-sense object... because the mind-door death-proximate javanas of the past-arisen condition are also desired. And because of that, rebirth, which follows it, is also possible. [168] But what needs to be clarified: What was said without such consideration, that "in present objects that come to mind-door at first sight, it is the destination-sign; in the five doors, it is the kamma-sign," that is not good. [169] And what was said there: "What is grasped by six doors, the kamma-sign grasped by six doors, the destination-sign grasped by the sixth door, should be connected as appropriate." That also does not fit. For if it were so, the destination-sign, like kamma, would have been stated by the Elder as being distinct. But it is not impossible for it to be grasped by the five doors in the manner stated. [170] And what was said there: Without considering the incomplete text mostly stated in the Commentaries, the Mūlaṭīkā, and so on, "But in the Commentary, it is said that the destination-sign comes to the mind-door at first sight, and the five-door rebirth with that object is not shown; and in the Mūlaṭīkā and so on, it is stated as being limited to the mind-door as its range, like a color-object presented by the power of kamma, like one seeing a dream, or like one with divine eye; therefore, the teachers do not accept their statement." Even there, those who do not accept it have no other reason except lack of consideration. In "present and past," for whom the passing away occurs with a five-door process ending in javana, the present-object nature of rebirth and two bhavaṅgas is found. For whom it ends in tadārammaṇa, it is only for rebirth. But for whom the passing away occurs with a mind-door process ending in javana, with a present object, it is for rebirth and six bhavaṅgas. But for whom it ends in tadārammaṇa, it is for rebirth and four bhavaṅgas. And here, even when the object has a longer lifespan and is strong, if the base is weak, even for sensuous beings, the javana-ending process It should be understood that it happens. However, in the Commentary, because it is applied only to the tadārammaṇa-ending (process), it is said that for the four bhavaṅgas after rebirth in the mind-door, and for rebirth in the five-door, the object is present. But because it is said that the javana-process ends with tadārammaṇa or is pure (without tadārammaṇa), it should be understood that here, the javana-ending (process) is also applied. [171] However, in the Vibhāvanī, what is said without such consideration, "that in the mind-door, for rebirth and the four bhavaṅgas, and in the five-door, for rebirth, only a present object is obtained," and so on, that is inappropriate. And here, since it is intended that the object or the instrument of the kamma that generates rebirth is the kamma-nimitta (sign of kamma). And the five-door kamma is not itself the generator of rebirth. Therefore, at that time, the kamma generating rebirth is established in the earlier part through the mind-door. And its object or its instrument is definitely called the kamma-nimitta. But what is the object of the last javana in the five-door process, that is called the kamma-nimitta because it is essentially not different from the previously ceased object, or because it is similar to it. Thus, it is said in the Mūlaṭīkā that the present kamma-nimitta appearing in the five-door should be seen as arisen in the continuity of the object of kamma done recently, or as similar to it. There, regarding the objects of meritorious deeds, such as stupas, or the teachers by whom kamma was previously accomplished, "arisen in the continuity" is said with reference to their being present and perceptible. And "similar to it" is said with reference to the presence of similar objects. For similar objects are indeed causes for kamma to find an opportunity. Just as for those reborn in the vicinity of great suffering in hell due to a small evil kamma, hearing the sound or seeing the color of hell-fire, which is similar to the nimitta obtained during the performance of merit previously, they remember their merit, pass away, and are reborn in heaven, like the flames of fire. Now, for explanation. Without considering the text of the Mūlaṭīkā, and seeing the text where the 'ca' is missing in "taṃsadisañca" (and similar to that), it is said that "because it is similar to the object of the mind-door javanas, even that present color, etc., which has fallen into that one continuity and is grasped by the javanas close to death, is stated as a kamma-nimitta." That is indeed inappropriate. Moreover, in the commentary, it is said that at the time of another's death, relatives, saying: "Dear one, this Buddha-worship is being performed for your sake. Clear your mind!" present to the five doors: a visible object in the form of flower garlands, flags, banners, etc., or an audible object in the form of listening to Dhamma, musical offerings, etc., or an olfactory object in the form of incense, perfumes, scents, etc., or, saying: "Taste this for now, this is a meritorious gift to be given for your sake," a gustatory object in the form of honey, molasses, etc., or, saying: "Touch this for now, this is a meritorious gift to be given for your sake," a tactile object in the form of Chinese silk, fine cloth, etc. There, referring to visible, audible, and olfactory objects, it is said in the ṭīkā that they arise in continuity. Referring to gustatory and tactile objects, it is said "and similar to that." For those first tasted and touched are different, and those given later are different. And in this regard, it should be understood that the visible objects, etc., thus presented, having first been grasped by the five doors, without shifting, then again, having been grasped by the pure mind-door with the thought "such things still exist," become present kamma-nimittas, grasped by the mind-door, for those departing. For the first and third arupa-rebirths, it is a concept. For the second and fourth arupa-rebirths, it is a magnified state. — so it is said, as appropriate. In the arupa realms, for the formless beings born in higher planes, the lower jhānas subside. And it is said that they do not again strive for them, except for the lowest arupa (realm). For those who have fallen into heedlessness, who have lost their jhānas, and whose minds are drawn down to the lower planes by the fetters of the lower realms not yet abandoned from that very state. And for those arising in the sense-sphere existence, it is said that, apart from the three-rooted, strong, access-jhana volition, no other weak kamma finds opportunity, and thus they are three-rooted in the sense-sphere. Indeed, in the Anguttara commentary, it is said that there is no kamma stronger than their access-jhana. And in the Tika, by "there is no... stronger," it is said to indicate that for those passing away from there, access-jhana itself is the kamma that generates rebirth. But for them, rebirth in the fine-material sphere does not exist. And so, it is said of one passing away from the formless sphere and arising in the formless sphere,