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Aparassa maraṇasamaye ñātakā "ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī"ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, "idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma"nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, "idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma"nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti.
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142. In another’s case, relatives present [objects to him] at the five sense doors, such as a visible datum as object, perhaps flowers, garlands, flags, banners, etc., saying, “This is being offered to the Blessed One for your sake, dear, set your mind at rest”; or a sound as object, perhaps, preaching of the Dhamma, offerings of music, etc.; or an odour as object, perhaps incense, scents, perfumes, etc.; or a taste as object, perhaps honey, molasses, etc., saying, “Taste this, dear, it is a gift to be given for your sake”; or a tangible datum as object, perhaps Chinese silk, silk of Somāra, saying, “Touch this, dear, it is a gift to be given for your sake. ” Now, when that visible datum, or whatever it may be, as object has come into focus for him and the consciousnesses ending in determining have arisen in due succession, there arise in him impulsions numbering five because of slowing down due to the nearness of death, and two registrations;
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Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati.
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after that, one death consciousness, making the life-continuum’s objective field its object. At the end of that, having that same object, which lasts only a single conscious moment, rebirth-linking consciousness arises.
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