Abhidhammattha-Sangaha

CHAPTER V – PROCESS-FREED SECTION

Vīthimutta-Sangaha-Vibhāgo

i. Bhūmi-Catukka

• • § 1. Vīthicittavasen’ evam pavattiyam udīrito

• Pavattisangaho nāma sandhiyam’dāni vuccati.

• • § 2. Catasso bhūmiyo, Catubbidhā patisandhi, Cattāri kammāni, Catuddhā maranuppatti c’āti vīthimuttasangahe cattāri catukkāni veditabbāni.

• Tattha apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmi c’āti catasso bhūmiyo nāma.
• Tāsu Nirayo, Tiracchānayoni, Pettivisayo, Asurakāyo c’āti apāyabhūmi catubbidhā hoti.
• Manussā, Cātummahārājikā, Tāvatimsā, Yāmā, Tusitā, Nimmānarati, Paranimmitavasavattī c’āti Kāmasugati bhūmi sattavidhā hoti.
• Sā pan’āyam ekādasavidhā’ pi kāmāvacarabhūmicc’ eva sankham gacchati.
• Brahmapārisajjā, Brahmapurohitā, Mahābrahmā c’āti pathamajjhānabhūmi.
• Parittābhā, Appamānābhā, ābhassarā c’āti dutiyajjhānabhūmi.
• Parittasubhā, Appamānasubhā, Subhakinnā c’āti tatiyajjhānabhūmi.
• Vehapphalā, Asaññasattā, Suddhāvāsā c’āti catutthajjhānabhūmī’ti Rūpāvacarabhūmi solasavidha hoti.
• Avihā, Atappā, Sudassī, Suddassā, Akanitthā c’āti Suddhāvāsabhūmi pañcavidhā hoti.
• ākāsānañcāyatanabhūmi, Viññānañcāyatanabhūmi, ākiñcaññāyatanabhūmi, n’ evasaññā Nāsaññāyatanabhūmi cāti Arūpabhūmi catubbidhā hoti.

• • § 3. Puthujjanā na labbhanti suddhāvāsesu sabbathā

• Sotāpannā ca sakadāgāmino c’āpi puggalā.
• Ariyā n’opalabbhanti asaññāpāyabhūmisu
• Sesatthānesu labbhanti Ariyā’nariyā pi ca.
• Idam’ ettha Bhūmi-Catukkam.

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Summary of Rebirth Procedure

§1. Thus, according to thought-processes, the life’s course (extending from birth to decease) has been explained. Now the summary of the procedure at rebirth will be told.

§2. In the summary of process-freed consciousness, four sets of four should be understood as follows:

• (i) four planes of life (1);
• (ii) four modes of rebirth;
• (iii) four kinds of actions;
• (iv) fourfold advent of death.

i. Four Planes of Life

Of these, the four planes of life are:

• 1. Unhappy plane (2);
• 2. Sensuous blissful plane (3);
• 3. Rūpavācara plane (4);
• 4. Arūpavācara plane (5).

Among these the Unhappy plane is fourfold – namely,

• (i) Woeful State (6),
• (ii) Animal Kingdom (7),
• (iii) Peta Sphere (8),
• (iv) the Host of Asuras (9).

The Sensuous blissful plane is sevenfold-namely,

• (i) Human Realm ( 10),
• (ii) the Realm of the Four Kings (11),
• (iii) the Realm of the Thirty-three gods (12),
• (iv) the Realm of the Yāma gods (13),
• (v) the Delightful Realm (14),
• (vi) the Realm of the gods who rejoice in (their own) creations (15), 
• (vii) the Realm of the gods who lord over the creations of others (16).

These eleven kinds of sphere constitute the Kāmāvacara plane.

The Rūpavācara plane is sixteen fold – namely,

• (i) the first jhāna plane, to wit,
  • 1. the Realm of Brahma’s Retinue,
  • 2. the Realm of Brahma’s Ministers,
  • 3. the Mahā Brahmā Realm (17);
• (ii) the second jhāna plane, to wit,
  • 4. the Realm of Minor Lustre,
  • 5. the Realm of Infinite Lustre, and
  • 6. the Realm of Radiant Lustre;
• (iii) the third jhāna plane, to wit,
  • 7. the Realm of Minor Aura,
  • 8. the Realm of Infinite Aura, and
  • 9. the Realm of Steady Aura;
• (iv) the fourth jhāna plane, to wit,
  • 10. the Realm of Great Reward,
  • 11. the Realm of Mindless Beings (18), and
  • 12. the Pure Abodes (19).

The Pure Abodes are fivefold-namely,

• i. the Durable Realm,
• ii. the Serene Realm,
• iii. the Beautiful Realm,
• iv. the Clear-sighted Realm, and
• v. the Highest Realm.

The Arūpāvacara plane (20) is fourfold-namely,

• (i) the Realm of Infinite Space,
• (ii) the Realm of Infinite Consciousness.
• (iii) the Realm of Nothingness,
• (iv) the Realm of Neither Perception nor Non-Perception.

§ 3. In the Pure Abodes no worldlings, Stream-Winners (See p. *.), or Once-Returners are born in any way.

The Ariyas (those who have attained the four stages of Sainthood, all worldings are called Non-Ariyas) are not born in mindless Realms and Woeful States. In other planes are born both Ariyas and Non-Ariyas.

Herein these are the fourfold planes.

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Notes:

1. Bhūmi. derived from Ö bhu, to be, lit., means a place where beings exist.

According to Buddhism the earth, an almost insignificant speck in the universe, is not the only habitable world, and humans are not the only living beings, Infinite are world systems and so are living beings. Nor is “the impregnated ovum the only route to rebirth” “By traversing one cannot reach the end of the world,” says the Buddha.

* “There are about 1,000,000 planetary systems in the Milky Way in which life exists.” See Fred Hoyle, The Nature of the Universe, pp. 87-89.

2. Apāya = apa + aya. That which is devoid of happiness is apāya. It is viewed both as a mental state and as a place.

3. States where sense-pleasures abound. See p. *.

4. and 5. See p. *.

6. Niraya = ni + aya; devoid of happiness. According to Buddhism there are several woeful states where beings atone for their evil kamma. They are not eternal hells where beings are subject to endless suffering. Upon the exhaustion of the evil Kamma there is a possibility for beings born in such states to be reborn in good states as the result of their past good actions.

7. Tiracchāna = tiro, across; acchāna, going. Animals are so called because as a rule quadrupeds walk horizontally. Buddhist belief is that beings are born as animals on account of evil Kamma. There is, however, the possibility for animals to be born as human beings. Strictly speaking, it should be said that an animal may manifest itself in the form of a human being, or vice versa, just as an electric current can be manifested in the forms of light, heat, and motion successively – one not necessarily being evolved from the other. An animal may be born in a blissful state as a result of the good Kamma accumulated in the past. There are at times certain animals, particularly dogs and cats, who live a more comfortable life than even human beings. It is also due to their past good Kamma.

It is one’s Kamma that determines the nature of one’s material form, which varies according to the skill or unskilfulness of one’s actions. And this again depends entirely on the evolution of one’s understanding of reality.

8. Peta = pa + ita; lit., departed beings, or (those) absolutely devoid of happiness. They are not disembodied spirits or ghosts. Although they possess material forms, generally they are invisible to the physical eye. They have no plane of their own, but live in forests, dirty surroundings, etc.

9. Asura – lit., those who do not sport or those who do not shine. These Asuras should be distinguished from another class of Asuras who are opposed to Devas, and who live in the Tāvatimsa plane (see note 12).

10. Manussa – lit., those who have an uplifted or developed mind (mano ussannam etesam). Its Sanskrit equivalent is Manushya, which means the sons of Manu. They are so called because they became civilized after Manu the seer.

The human realm is a mixture of both pain and happiness. Bodhisattas prefer the human realm, as they get a better opportunity to serve the world and perfect the requisites for Buddha hood. Buddhas are always born as human beings.

11. Cātummahārājika – This is the lowest of the heavenly realms where the four Guardian Deities reside with their followers.

12. Tāvatimsa – lit., thirty-three. Sakka, the king of the gods, resides in this celestial plane. The origin of the name is attributed to a story which states that thirty-three selfless volunteers led by Magha, having performed charitable deeds, were born in this heavenly realm.

13. Yāma – derived from Ö yam, to destroy. That which destroys pain is yāma.

14. Tusita – lit., happy-dwellers. Traditional belief is that the future Bodhisatta dwells at present in this celestial plane, awaiting the right opportunity to be born as a human being and become a Buddha.

15. Nimmānarati – Those who delight in the created mansions.

16. Paranimmitavasavatti – lit., those who bring under their sway things created by others.

These are the six Celestial planes – all temporary blissful abodes – where beings are supposed to live happily enjoying fleeting pleasures of sense. Superior to these Sensuous planes are the Brahma realms where beings delight in jhānic bliss, achieved by renouncing sense-desires.

17. These are the three Brahma realms where beings who have developed the first jhāna are born. The lowest of these three is Brahma Pārisajja, which, literally, means “Those who are born amongst the attendants of Mahā-Brahmas.” The second is Brahma Purohita which means Brahma’s Ministers. The highest of the first three is Mahā Brahmā. It is so called because these beings exceed others in happiness, beauty and age-limit, owing to the intrinsic merit of their mental development.

Those who develop the first jhāna to a normal extent are born in the first plane; those who have developed to a medium degree are born in the second; and those who have perfect control of the first jhāna are born amongst the Mahā Brahmas in the third plane. The three divisions of the other jhānic planes should be similarly understood.

18. Asasññasatta – This is supposed to be a plane where beings are born without a consciousness. Here only a material flux exists, normally both mind and matter are inseparable. By the power of meditation it is possible, at times, to separate matter from mind as in this particular case. When Arahat attains the NirodhaSamāpatti, his consciousness ceases to exist temporarily. Such a state is almost inconceivable to us. But there may be many inconceivable things which are actual facts.

19. Suddhāvāsa – Only Anāgāmis and Arahats are found in these planes. Those who attain Anāgāmi in other planes are born in these Pure Abodes. Later, they attain Arahatship and live in those planes till their life-term is over.

20. See p. *. All these four are immaterial planes.

It should be remarked that the Buddha did not attempt to expound any cosmological theory.

The essence of the Buddha’s teaching is not affected by the existence or non-existence of these planes. No one is bound to believe anything if it does not appeal to his reason. Nor is it right to reject anything just because it cannot be conceived by one’s limited knowledge.

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ii. Patisandhicatukkam

• • § 4. Apāyapatisandhi, Kāmasugatipatisandhi, Rūpāvacarapatisandhi, āruppapatisandhi c’āti catubbidhā hoti patisandhi nāma.

• Tattha akusalavipākopekkhāsahagata-santīranam apāyabhūmiyam okkantikkhane patisandhi hutvā tato param bhavangam pariyosāne cavanam hutvā vocchijjati. Ayam ekā’ v’ āpāyapatisandhi nāma.
• Kusalavipāk’opekkhāsahagatasantīranam pana kāmasugatiyam manussānam jaccandhādi hīnasattānam c’eva bhummanissitānañ ca vinipātikasurānañ ca patisandhi bhavangacutivasena pavattati.
• Mahāvipākāni pan’attha sabbatthā’ pi kāmasugatiyam patisandhi bhavangacutivasena pavattanti.

Imā nava kāmasugatipatisandhiyo nāma.

• Sā pan’ āyam dasavidhā’ pi kāmāvacarapatisandhicc’eva sankham, gacchati.
• Tesu catunnam, apāyānam manussānam vinipātikāsurānañ ca āyuppamānagananāya niyamo natthi.
• Cātummahārājikānam pana devānam dibbāni pañca vassasatāni āyuppamānam. Manussagananāya navuti-vassasatasahassappamānam hoti.
• Tato catuggunam tāvatimsānam, tato catuggunam Yāmānam, tato catuggunam Tusitānam, tato catuggunam Nimmānaratīnam, tato catuggunam Paranimmitavasavattīnam devānam, āyuppamānam.

Nava satañ c’ekavīsa vassānam kotiyo tathā

Vassasatasahassāni satthi ca vasavattisu.

• • § 5. Pathamajjhānavipākam pathamajjhānabhūmiyam patisandhibhavangacutivasena pavattati.

• Tathā dutiyajjhānavipākam tatiyaijjhānavipākañ ca dutiyajjhānabhūmiyam. Catutthajjhānavipākam tatiyajjhānabhūmiyam. Pañcamajjhānavipākañ ca catutthajjhānabhūmiyam. Asaññasattānam pana rūpam eva patisandhi hoti. Tathā tato param pavattiyam cavanakāle ca rūpam eva pavattitvā nirujjhati. Imā cha rūpāvacarapatisandhiyo nāma.
• Tesu brahmapārisajjānam devānam kappassa tatiyo bhāgo āyuppamānam.
• Brahmapurohitānam upaddhakappo, Mahābrahmānam eko kappo, Parittābhānam dve kappāni. Appamānābhānam cattāri kappāni. ābhassarānam attha kappāni. Parittasubhānam solasa kappāni. Appamānasubhānam dvattimsa kappāni. Subhakinhānam catusatthi kappāni. Vehapphalānam asañnasattānañ ca pañcakappasatāni. Avihānam kappasahassāni. Atappānam dve kappasahassani. Sudassānam cattāri kappasahassāni. Sudassīnam atthakappasahassāni. Akanitthhānam solasa kappa sahassāni āyuppamānam.
• Patham’ āruppādi vipākāni pathamāruppādi bhūmīsu yathākkamam patisandhi bhavangacutivasena pavattanti.

Imā catasso āruppapatisandhiyo nāma.

Tesu pana ākāsānañcāyatanūpagānam devānam vīsati kappasahassāni āyuppamānam. Viññānañcāyatanūpagānam devānam cattālīsakappasahassāni, ākiñcaññāyatanūpagānam devānam satthikappasahassāni. N’eva saññā Nāsaññāyatanūpagānam devānam caturāsītikappasahassāni āyuppamānam.

• • § 6. Patisandhi bhavangañ ca tathā cavanamānasam

• Ekam eva tathā v’eka visayam c’ekajātiyam.
• Idam’ ettha patisandhi-catukkam.

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ii. Fourfold Rebirth

§ 4. Rebirth is fourfold-namely,

• (i) rebirth in a Woeful State,
• (ii) rebirth in a blissful Sense-sphere,
• (iii) rebirth in a Rūpāvacara plane, and
• (iv) rebirth in an Arūpāvacara plane.

Therein the immoral resultant investigating consciousness, accompanied by indifference, (21) becomes the re-linking (consciousness) at the moment of descent into a woeful state. Then it lapses into bhavanga and finally it becomes the decease (consciousness) and is cut off.

This is the one single woeful rebirth.

The moral resultant investigating consciousness, accompanied by indifference, persists as the re-linking, life-continuum and decease (consciousness) of degraded human beings of the blissful Sense-sphere, such as those born blind and so forth (22), and also of earth-bound fallen (23) Asuras.

The eight great resultants (24) act as the re-linking, life-continuum, and decease (consciousness) everywhere in the blissful Sense-sphere.

These nine comprise rebirth in the blissful Sense sphere.

The (foregoing) ten modes are reckoned as rebirth in the Kāmāvacara plane.

There is no definite limit to the duration of life of beings born in Woeful States amongst humans and fallen Asuras (25).

The age-limit of gods of the Realm of Four Kings is 500 celestial years (26), that is, according to human reckoning, 9,000,000.

The age-limit of the Thirty-three gods is four times this amount. The age-limit of Delightful gods is four times that of the Thirty-three. Four times that amount is the age-limit of the gods who delight in their creations. Four times that amount is the age-limit of those who lord over the creations of others.

In the plane of those who lord over others’ creations the age-limit, according to human reckoning, is nine hundred and twenty million sixty thousand years.

§ 5. The first jhāna resultant occurs in the first jhāna plane as the re-linking, life-continuum, and decease (consciousness); similarly the second jhāna resultant and the third jhāna resultant in the second jhāna plane; the fourth jhāna resultant in the third jhāna plane; the fifth jhāna resultant in the fourth-jhāna plane. But for mindless beings material form itself occurs as rebirth. Similarly thereafter, during lifetime and at the moment of decease, only material form exists and perishes.

These six are the modes of rebirth on the Rūpāvacara plane.

Among these the age-limit of the gods of Brahma’s Retinue is one-third of an aeon (27); of Brahma’s Ministers is half an aeon; of Mahā Brahma is one aeon; of Minor Lustre two aeons (28); of Infinite Lustre four aeons; of Radiant gods eight aeons; of Minor Aura 16 aeons; of Infinite Aura 32 aeons; of Steady Aura 64 aeons; of Great Reward and Mindless Beings 500 aeons; of Durable gods 1,000 aeons; of Serene gods 2,000 aeons; Beautiful gods 4,000 aeons; of Clear-sighted gods 8,000 aeons; of The Highest gods 16,000 aeons.

The first arūpa jhāna resultant and others occur respectively on the first and other arūpa planes as the re-linking life-continuum and decease (consciousness).

These are the four modes of rebirth on the arūpa-plane.

Among them the age-limit of gods who have attained to the Realm of Infinity of Space is 20,000 aeons; of those who have attained to the Realm of Infinity of Consciousness is 40,000 aeons; of those who have attained to the Realm of Nothingness is 60,000 aeons; of those who have attained to the Realm of neither Perception nor non-Perception is 84,000 aeons. (See diagram X.)

§ 6. The re-linking consciousness, life-continuum consciousness, and the decease consciousness in one (particular) birth are similar (here eka does not mean one) and have an identical object.

Herein this is the Fourfold Rebirth.

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Notes:

21. Akusala-Vipāka.

22. Though congenitally blind, deaf or dumb they are born as human beings because of their past good Kamma.

23. i.e., fallen from happiness.

24. These are the eight sobhana vipāka cittas. See Chapter I, p. *.

25. Beings suffer in Woeful states in accordance with their Kamma. Their age-limit differs according to the gravity of the evil deed. Some are short-lived, and some are long-lived. Mallikā, the queen of King Pasenadi of Kosala, for in stance, had to suffer in a woeful state for only seven days. Devadatta, on the other hand, is destined to suffer for an aeon.

At times, earth, bound deities live for only seven days.

26. Books state that 50 human years equal one celestial day. Thirty such days amount to one month, and twelve such months constitute one year.

27. Kappa – That which is thought of in accordance with the analogy of mustard seeds and the rock (kappīyati sāsapapabbatopamāhi’ ti kappo).

There are three kinds of kappas, namely, antara kappa, asankheyya kappa, and mahā kappa. The interim period when the age-limit of human beings rises from ten to an indefinite time and then falls to ten again, is known as an antara kappa. Twenty such antara kappas equal one asankheyyakappa – literally an incalculable cycle. Four asankheyyakappas equal one mahā kappa. This exceeds the time required to exhaust a volume, a yojanain length breadth, and height, filled with mustard seeds, by throwing away a seed once in every hundred years.

28. By kappa, here and in the following cases, is meant a mahā kappa.

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iii. Kammacatukka

§ 7.

• (i) Janakam upatthambakam upapīlakam upaghātakañc’ āti kiccavasena,
• (ii) Garukam āsannam ācinnam katattākammañc’ āti pākadānapariyāyena,
• (iii) Ditthadhammavedanīyam upapajjavedanīyam aparāpariyavedanīyam ahosikammañc’ āti pākakālavasena ca cattāri kammāni nāma.
• (iv) Tathā akusalam, Kāmāvacarakusalam, Rūpāvacarakusalam, Arūpāvacarakusalam c’āti pākatthānavasena.

Tattha akusalam kāyakammam, vacīkammam, manokammam c’āti kammadvāravasena tividham hoti.

Katham ?

• Pānātipāto, adinnādanam, kāmesu micchācāro ca kāyaviññātti sankhāte kāyadvāre bāhullavuttito kāyakammam nāma.
• Musāvādo, pisunavācā, pharusavācā, samphappalāpo c’āti vacīviññatti sankhāte vacīdvāre bāhullavuttito vacīkammam nāma.
• Abhijjhā, vyāpādo, micchāditthi c’āti aññatrā pi viññattiyā manasmim y’ eva bāhullavuttito manokammam nāma.
• Tesu pānātipāto pharusavācā vyāpādo ca dosamūlena jāyanti. Kāmesu micchācāro abhijjhā micchāditthi lobhamūlena. Sesānī cattāri dvīhi mūlehi sambhavanti. Cittuppādavasena pan’ etam akusalam sabbathā’ pi dvādasasavidham hoti.
• Kāmāvacarakusalam pi ca kāyadvāre pavattam kāyakammam, vacīdvāre pavattam vacīkammam, manodvāre pavattam manokammam c’āti kammadvāravasena tividham hoti.
• Tathā dāna-sīla-bhāvana-vasena cittuppādavasena pan etam atthavidham pi.
• Dāna-sīla-bhavana-pacāyana-veyyāvacca-pattidāna-pattānumodana- dhammasavana-dhammadesana-ditthijjukammavasena dasavidham hoti.
• Tam pan’ etam vīsatividham pi kāmāvacarakammam’ icc’ eva sankham gacchati.
• Rūpāvacarakusalam pana manokammam eva. Tañ ca bhāvanāmayam appanāppattam jhānangabhedena pañcavidham hoti.
• Tathā Arūpāvacarakusalañ ca manokammam. Tam’pi bhāvanāmayam appanāppattam ālambanabhedena catubbidham hoti.
• Ettha akusalakammam uddhaccarahitam apāyabhūmiyam patisandhim janeti. Pavattiyam pana sabbam pi dvā lasavidham. Sattā-kusalapākāni sabbatthā’ pi kāmaloke rūpaloke ca yathāraham vipaccanti.
• Kāmāvacarakusalam pi ca kāmasugatiyam eva patisandhim janeti. Tathā pavattiyañ ca mahāvipākāni. Ahetukavipākāni pana attha’ pi sabbatthā’ pi kāmaloke rūpaloke ca yathāraham vipaccanti.
• Tatth’ āpi tihetukam ukkattham kusalam tihetukam patisandhim datvā pavatte solasavipākāni vipaccati.

• Tihetukam omakam divihetukam ukkatthañ ca kusalam, dvihetukam patisandhim datvā pavatte tihetukarahitāni dvādasa vipākāni vipaccati. Dvihetukam omakam pana kusalam ahetukam eva patisandhim deti. Pavatte ca ahetukavipākān’ eva vipaccati.

• • § 8. Asankhāram sasankhāra-vipākāni na paccati

• Sasankhāram asankhāra-vipākānī’ ti kecana.
• Tesam dvādasapākāni dasattha ca yathākkamam,
• Yathā vuttānusārena yathāsambhavam’ uddise

• • § 9. Rūpāvacarakusalam pana pathamajjhānam parittam, bhāvetvā Brahmapārisajjesu uppajjanti. Tad eva majjhimam bhāvetvā Brahmapurohitesu, panītam bhāvetva, Mahā-Brahmesu.

• Tathā dutiyajjhānam tatiyajjhānañ ca parittam bhāvetvā Parittābhesu. Majjhimam bhāvetvā Appamānābhesu; panītam bhāvetvā ā bhassaresu. Catutthajjhānam parittam bhāvetvā Parittasubhesu; majjhimam bhāvetvā Appamānasubhesu; panītam bhāvetvā Subhakinhesu. Pañcamajjhānam bhāvetvā Vehapphalesu.
• Tam eva saññāvirāgam bhāvetvā Asaññāsattesu.
• Anāgāmino pana Suddhāvāsesu uppajjanti.

• Arūpāvacarakusalañ ca yathākkamam bhāvetvā āruppesu uppajjanti.

§ 10. Ittham Mahāggatam puññam yathābhūmi vavatthitam Janeti sadisam pākam patisandhippavattiyam.

Idam ettha Kammacatukkam.

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iii. Fourfold Kamma (29)

§ 7.

(i) With respect to function there are four kinds of Kamma, namely,

• (a) Reproductive Kamma (30),
• (b) Supportive Kamma (31),
• (c) Obstructive Kamma (32), and
• (d) Destructive Kamma (33).

(ii) With respect to the order in which the effect of Kamma takes place, there are four kinds of Kamma, namely,

• (a) Weighty Kamma (34),
• (b) Proximate Kamma (35),
• (c) Habitual Kamma (36), and
• (d) Reserve Kamma (37).

(iii) With respect to the time of taking effect, there are four kinds of Kamma-namely,

• (a) Immediately Effective Kamma (38),
• (b) Subsequently Effective Kamma, (c)
• Indefinitely Effective Kamma, and (d)
• Defunct Kamma.

(iv) With respect to the place in which effect takes place, there are four kinds of Kamma, namely,

• (a) Immoral Kamma,
• (b) Moral Kamma pertaining to the Sense-sphere,
• (c) Moral Kamma pertaining to the Rūpa plane, and
• (d) Moral Kamma pertaining to the Arūpa plane.

Of them Immoral Kamma is threefold according to the doors of action, namely, bodily action, verbal action, and mental action.

How?

Killing, stealing, and sexual misconduct, are bodily actions done generally (39) through the door of the body, known as bodily intimation (40).

Lying, slandering, harsh speech, and vain talk, are verbal actions done generally through the door of speech, known as verbal intimation (41).

Covetousness, ill will, and false belief (42), are mental actions done generally through the mind itself without (bodily or verbal) intimation.

Of them killing, harsh speech, and ill will, spring from the root of hatred; sexual misconduct, covetousness, and false belief (42), from the root of attachment; the remaining four arise from the two roots.

According to the classes of consciousness Immoral Kamma is twelve fold.

Moral Kamma of the Kāma-plane is threefold according to the doors of action, namely,

• deeds pertaining to the door of the body,
• verbal actions pertaining to the door of speech,
• mental actions pertaining to the door of the mind.

Similarly it is threefold as generosity, morality, and meditation. It is eight fold according to the classes of consciousness.

It is also tenfold according to

• (i) generosity,
• (ii) morality,
• (iii) meditation,
• (iv) reverence,
• (v) service,
• (vi) transference of merit,
• (vii) rejoicing in (others) merit,
• (viii) hearing the doctrine,
• (ix) teaching the doctrine,
• (x) and straightening one’s views (43).

* Of these ten, (vi) and (vii) are included in generosity (dāna), (iv) and (v) in morality (sīla), (viii), (ix) and (x) in meditation (bhavana).

All these twenty kinds (immoral and moral) are regarded as Kamma pertaining to the kāma-plane.

Moral Kamma of the Rūpa-plane is purely mental action, and is caused by meditation. According to the jhāna factors that involve ecstasy it is fivefold.

Similarly moral Kamma of the Arūpa plane is mental action, and is also caused by meditation. According to the objects of jhāna that involve ecstasy it is fourfold. (See Ch. I.)

Herein immoral Kamma, excluding restlessness (uddhacca is too weak to produce rebirth.), causes rebirth in a Woeful State. But during lifetime all the twelve take effect (44), as the seven unwholesome resultants are experienced anywhere in the kāma plane or the rūpa plane according to circumstances.

Moral Kamma (45) of the kāma-plane produces rebirth in the blissful kāma-plane. Similarly the eight Great Resultants (are experienced in the blissful kāma-plane) during lifetime. The eight (wholesome) rootless resultants are experienced anywhere in the kāma-plane or rūpa-plane according to circumstances.

Therein the highest moral Kamma (46), accompanied by three roots, produces rebirth similarly accompanied by the three roots. During lifetime it gives effect to sixteen kinds of resultants (the eight Beautiful and eight Rootless resultants).

Moral Kamma, accompanied by three roots of a lower class (47), and by two roots of a higher class, produces rebirth with two roots, and gives effect to twelve resultants, excluding those with three roots, during lifetime.

But moral Kamma, accompanied by two roots of a lower class, produces rebirth without roots, and gives effect to rootless resultants during lifetime.

Unprompted moral consciousness does not produce a prompted resultant. Some say that a prompted moral consciousness does not produce and unprompted resultant.

§ 8. Some (teachers) (48) say that unprompted thoughts do not produce prompted resultants and prompted thoughts do not produce unprompted resultants.

According to them, as stated above, the arising of the resultants, in due order, twelve, ten and eight (49), should be set forth.

§ 9. As regards moral Kamma of the rūpa-plane those who develop the first jhāna to a minor degree are born amongst Brahma’s Retinue. Developing the same to a medium degree, they are born amongst Brahma’s Ministers. Developing them to a high degree they are born amongst the Mahā Brahma gods.

Similarly, developing the second jhāna and the third jhāna to a minor degree, they are born amongst the gods of Minor Lustre. Developing them to a medium degree, they are born amongst gods of Infinite Lustre. Developing them to a high degree, they are born amongst the Radiant gods.

Developing the fourth jhāna to a minor degree, they are born amongst the gods of Minor Aura. Developing it to a medium degree, they are born amongst gods full of Unlimited Aura. Developing it to a high degree, they are born amongst gods of Steady Aura.

Developing the fifth jhāna they are born amongst the gods of the Great Reward.

Developing it with no attachment to consciousness, they are born amongst beings without consciousness.

The Never-Returners are born in the Pure Abodes (50).

Developing moral Kamma pertaining to the Formless sphere, they are born in Formless Spheres in corresponding order.

§ 10. Thus sublimated merit, determined according to sphere, produces similar results (both) at rebirth and in one’s lifetime.

Herein this is the fourfold Kamma.

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Notes:

29. Kamma, Sanskrit Karma, lit. means action, of doing. Strictly speaking, Kamma means all moral and immoral volition (cetanā). It covers all that is included in the phrase – “thought, word and deed”. It is the law of moral causation. In other words, it is action and reaction in the ethical realm, or “action influence” as Westerners say. It is not fate or predestination. It is one’s own doing reacting on oneself.

Every volitional action, except that of a Buddha or of an Arahat, is called Kamma. The Buddhas and Arahats do not accumulate fresh Kamma as they have eradicated ignorance and craving, the roots of Kamma.

Kamma is action, and Vipāka, fruit or result, is its reaction. It is the cause and the effect. Like a seed is Kamma. Vipāka (effect) is like the fruit arising from the tree. As we sow, we reap somewhere and sometime in this life or in a future birth. What we reap today is what we have sown either in the present or in the past.

Kamma is a law in itself, and it operates in its own field without the intervention of an external independent ruling agency.

Inherent in Kamma is the potentiality of producing its due effect. The cause produces the effect; the effect explains the cause. The seed produces the fruit; the fruit explains the seed; such is their relationship. Even so are Kamma and its effect: “the effect already blooms in the cause”.

According to Abhidhamma, Kamma constitutes the twelve types of immoral consciousness, eight types of moral consciousness pertaining to the Sense-sphere (kāmāvacara), five types of moral consciousness pertaining to the Realms of Forms (rūpāvacara), and four types of moral consciousness pertaining to the Formless Realms (arūpāvacara).

The eight types of supramundane consciousness (lokuttara citta) are not regarded as Kamma and vipāka, because they tend to eradicate the roots of Kamma that condition rebirth. In the supramundane consciousness wisdom (paññā) is predominant, while in the ordinary types of consciousness volition (cetanā) is predominant.

These twenty-nine types of consciousness are called Kamma because the reproductive power is inherent in them. Just as every object is accompanied by a shadow, even so every volitional activity is accompanied by its due effect.

These types of consciousness that are experienced as inevitable consequences of good and bad thoughts, are called resultant consciousness (vipāka). The 23 types (7+8+8) of resultant consciousness pertaining to the Sense-sphere, the five types of resultant consciousness pertaining to the Realms of Form, and the four types of resultant consciousness pertaining to the Formless Realms, are called vipāka or fruition of Kamma.

(See The Life of the Buddha and his Teachings, pp. 333-391, and Manual of Buddhism, pp. 19-88)

30. Every birth is conditioned by a past good or bad Kamma which predominates at the moment of death. The Kamma that conditions the future birth is called Reproductive (Janaka) Kamma.

The death of a person is merely “the temporary end of a temporary phenomenon”. Though the present form perishes, another form which is neither the same nor absolutely different, takes its place according to the potential thought-vibrations generated at the death moment, as the Kammic force which propels the life-flux still survives. It is this last thought, which is technically called Reproductive Kamma, that determines the state of a person in his subsequent birth. This may be either a good or bad Kamma.

According to the commentary, Janaka Kamma is that which produces mental aggregates and material aggregates at the moment of conception. The initial consciousness, which is termed the patisandhi viññāna (rebirth-consciousness), is conditioned by this Janaka Kamma. Simultaneous with the arising of the rebirth-consciousness there arise the body-decade, sex-decade, and base-decade (kāya-bhāva-vatthu dasaka).

The body-decade is composed of the four elements – namely,

• the element of extension (pathavi),
• the element of cohesion (āpo),
• the element of heat (tejo),
• the element of motion (vāyo);

their four derivatives (upādārūpa) – namely,

• colour (vanna),
• odour (gandha),
• taste (rasa),
• nutritive essence (ojā);

vitality (jīvitindriya), and body (kāya). The sex-decade and the base-decade also consist of the first nine plus sex (bhāva) and seat of consciousness (vatthu) respectively.

From this it is evident that the sex is determined at the very conception of a being. I t is conditioned by Kamma and is not a fortuitous combination of sperm and ovum cells. Pain and happiness, which one experiences in the course of one’s lifetime, are the inevitable consequences of Janaka Kamma.

31. Upatthambhaka – that which comes near the Reproductive Kamma and supports it. It is either good or bad, and it assists or maintains the action of the Reproductive Kamma in the course of one’s lifetime. Immediately after the conception till the death moment, this Kamma steps forward to support the Reproductive Kamma. A moral Supportive Kamma assists in giving health, wealth, happiness, etc., to the person concerned. An immoral Supportive Kamma, on the other hand, assists in giving pain, sorrow, etc., to the person born with an immoral Reproductive Kamma as, for instance, to a beast of burden.

32. Upapīdaka – Obstructive or Counteractive Kamma which, unlike the previous one, tends to weaken, interrupt and retard the fruition of the Reproductive Kamma. For instance, a person born with a good Reproductive Kamma maybe subject to various ailments, etc., thus preventing him from enjoying the blissful results of his good action. An animal, on the other hand, who is born with a bad Reproductive Kamma, may lead a comfortable life by getting good food, lodging, etc., as a result of his good Counteractive Kamma preventing the fruition of the evil Reproductive Kamma.

33. Upaghātaka – According to the Law of Kamma the potential energy of the Reproductive Kamma could be nullified by a more powerful opposing Kamma of the past, which, seeking an opportunity, may quite unexpectedly operate, just as a counteractive powerful force can obstruct the path of a flying arrow and bring it down to the ground. Such an action is called Destructive Kamma, which is more effective than the previous two in that it not only obstructs but also destroys the whole force. This Destructive Kamma also may be either good or bad.

As an instance of the operation of all four, the case of Devadatta, who attempted to kill the Buddha and who caused a schism in the Sangha, may be cited. His good Reproductive Kamma conditioned him a birth in a royal family. His continued comforts and prosperity were due to the action of the Supportive Kamma. The counteractive Kamma came into operation when he was subject to much humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Kamma brought his life to a miserable end.

34. Garuka – which means either weighty or serious, may be either good or bad. It produces its results in this life, or in the next for certain. If good, it is purely mental as in the case of the jhānas. Otherwise it is verbal or bodily. The five kinds of immoral Weighty Kamma according to their gravity are: – (i) the creation of a schism in the Sangha, (ii) the wounding of a Buddha, (iii) the murder of an Arahat, (iv) matricide, and (v) parricide.

These are also known as ānantariya Kamma because they definitely produce their effects in the subsequent life. Permanent Skepticism (niyata micchāditthi) is also termed one of the Weighty Kammas.

If, for instance, any person were to develop the jhānas and later were to commit one of these heinous crimes, his good Kamma would be obliterated by the powerful evil Kamma. His subsequent birth would be conditioned by the evil Kamma in spite of his having gained the jhānas earlier. Devadatta lost his psychic powers and was born in an evil state, because he wounded the Buddha and caused a schism in the Sangha.

King Ajātasattu would have attained the first stage of sainthood if he had not committed parricide. In this case the powerful evil Kamma acted as an obstacle to his gaining sainthood.

35. āsanna, or Death-proximate Kamma, is that which one does or remembers immediately before the dying moment. Owing to its significance in determining the future birth, the custom of reminding the dying person of his good deeds and making him do good acts on his death-bed still prevails in Buddhist countries.

Sometimes a bad person may die happily and receive a good birth if fortunately he remembers or does a good act at the last moment. A story runs that a certain executioner, who casually happened to give some alms to the Venerable Sāriputta, remembered this good act at the dying moment and was born in a state of bliss. This does not mean that although he enjoys a good birth he will be exempt from the effects of the evil deeds accumulated during his lifetime. They will have their due effects as occasions arise.

At times a good person may die unhappily by suddenly remembering an evil act of his or by harbouring some unpleasant thought, perchance compelled by unfavourable circumstances. Queen Mallikā, the consort of King Pasenadi, led a righteous life, but as a result of remembering, at her death moment, a lie which she had uttered, she had to suffer for about seven days in a state of misery.

These are only exceptional cases. Such reverse changes of birth account for the birth of virtuous children to vicious parents and of vicious children to virtuous parents. As a rule the last thought-process is conditioned by the general conduct of a person.

36. ācinna Kamma is that which one habitually performs and recollects and for which one has a great liking.

Habits, whether good or bad, become second nature. They tend to form the character of a person. At leisure moments we often engage ourselves in our habitual thoughts and deeds. In the same way at the death-moment, unless influenced by other circumstances, we, as a rule, recall to mind such thoughts and deeds.

Cunda, a butcher, who was living in the vicinity of the Buddha’s Monastery, died squealing like a pig because he was earning his living by slaughtering pigs.

King Dutthagāmani of Ceylon was in the habit of giving alms to the Bhikkhus before he took his meals. It was this habitual Kamma that gladdened him at the dying moment and gave him birth in the Tusita Realm.

37. Katattā – Reserve or Cumulative Kamma. Literally, it means “because done”. All actions that are done once and soon forgotten belong to this category. This is as it were the reserve fund of a particular being.

38. Ditthadhammavedanāya Kamma is that which is experienced in this particular life. Ditthadhamma means this present life.

According to Abhidhamma one does both good and evil during the javana process which usually lasts for seven thought-moments. The effect of the first thought-moment, being the weakest, one may reap in this life itself. This is called the Immediately Effective Kamma. If it does not operate in this life, it is called Defunct or Ineffective (ahosi). The next weakest is the seventh thought-moment. Its evil effect one may reap in the subsequent birth. This is called Upapajjavedanīya Kamma. This, too, becomes ineffective if it does not operate in the second birth. The effects of the intermediate thought-moments may take place at any time until one attains Nibbāna. This type of Kamma is known as Aparāpariyavedanīya – Indefinitely Effective. No one, not even the Buddhas and Arahats, is exempt from this class of Kamma, which one may experience in the course of one’s wanderings in Samsāra. There is no special class of Kamma known as ahosi, but when such actions that should produce their effects in the present life or in a subsequent life do not operate, they are termed Ineffective.

39. Bāhullavuttito – This term is used because these actions may be done through the other doors as well.

40. Kāyaviññatti – expressing the intention through bodily movements.

41. Vacīviññatti – expressing the intention through speech.

42. By false beliefs are meant the following three misconceptions:

• i. Everything has sprung without a cause (ahetuka ditthi).
• ii. Good and bad produce no effect (akiriya ditthi) and
• iii. There is no after-life (natthika ditthi).

43. i.e., by viewing rightly, such as, “it is beneficial to give alms,” etc.

44. The evil effects of the twelve types of immoral consciousness are the seven types of rootless resultant consciousness. They may take effect in the course of one’s lifetime.

45. The desirable effects of moral actions are the eight types of Rootless resultant consciousness and the eight types of Beautiful resultant consciousness. The effects of the eight types of moral consciousness may not only serve as rebirth consciousness but also give rise to different types of resultant consciousness in the course of one’s lifetime.

46. Ukkattha – lit., up (u) drawn (Ö kas). A highest class of moral Kamma is that which is attended with good causes before and after the commission of the act. For instance, alms given to the most virtuous with righteously obtained wealth, with no later repentance, is considered a ‘highest’ moral Kamma.

47. Omaka – Inferior. While giving alms one may experience a moral consciousness with the three good roots. But, if he were to give to the vicious with unrighteously obtained wealth, and with later repentance, it is regarded as an inferior Kamma.

48. They are the teachers of the school of Mahādhammarakkhita Thera of Moravapi Monastery in Ceylon.

49.

• Twelve – 8 ahetuka vipākas and either 4 Prompted Resultants or 4 Unprompted Resultants.
• Ten – 8 ahetuka vipākas and 2 prompted or 2 unprompted resultants unaccompanied by wisdom.
• Eight – 8 ahetukas.

50. The Sotāpannas and Sakadāgāmis, who develop the fifth jhāna, are born in the Vehapphala plane. But those Sotāpannas and Sakadāgāmis, who develop a dispassion for material existence, are born in formless realms.

The Anāgāmis, who have developed the fifth jhāna and who possess the five faculties such as confidence, energy, mindfulness, concentration, and wisdom to an equal degree, are born in the Vehapphala plane. Those who surpass in confidence (saddhā) are born in the Aviha plane; those who surpass in energy (viriya) in the Atappa plane; those who surpass in mindfulness (sati) in the Sudassa plane; those who surpass in concentration (samādhi) in the Suddassi plane; and those who surpass in wisdom (paññā) in the Akanittha plane.

There is no fixed rule that Anāgāmis are not born in other suitable planes.

(Te pana aññattha na nibbattantīti niyamo natthi. – Comm.)

“Dry-visioned” (sukkha-vipassaka) Anāgāmis, who have followed the contemplation course, develop jhānas before death and are consequently born in the Pure Abodes.

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iv. Cutipatisandhikkamo

§ 11. āyukkhayena, kammakkhayena, ubhayakkhayena upacchedakakammunā c’āti catudhā maranuppatti nāma. Tathā ca marantānam pana maranakāle yathāraham abhimukhībhutam bhavantare patisandhijanakam kammam, vā tam kammakaranakāle rūpadikamupaladdhapubbamupakaranabhutañ ca kammanimittam vā anantaram uppajjamānabhave upalabhitabbam upabhogabhūtañ ca gatinimittam vā kammabalena channam dvārānam aññatarasmim paccupatthāti. Tato param tameva tatho’patthitam ālambanam ārabbha vipaccamānakakammānurūpam parisuddham upakkilittham vā upalabhitabbabhāvanurūpam tatth’ onatam vā cittasantānam abhinham pavattati bāhullena. Tam eva vā pana janakabhūtam kamrnam abhinavakaranavasena dvārappatam hoti.

§ 12. Paccāsannamaranassa tassa vīthicittāvasāne bhavangakkhaye vā cavanavasena paccuppannabhavapariyosānabhūtam cuticittam uppajjitvā nirujjhati. Tasmim niruddhāvasāne tass’ ānantaram eva tathā gahitam ālambanam ārabbha savatthukam avatthukam eva vā yathāraham avijjānusayaparikkhittena tanhānusayamūlakena sankhārena janīyamānam sampayuttehi pariggayhamānam sahajātānam adhitthānabhāvena pubbangamabhūtam bhavantarapatisandhānavasena patisandhisankhātam mānasam uppajjamānam eva patitthāti bhavantare.

§ 13. Maranāsannavīthiyam pan’ ettha mandappavattāni pañc’ eva javanāni pātikankhitabbāni. Tasmā yadi paccuppannālambanesu āpāthamāgatesu dharantesv’ eva maranam hoti. Tadā patisandhibhavangānam pi paccuppannālambanatā labbhatī’ ti katvā kāmāvacarapatisandhiyā chadvāragahitam kammanimittam gatinimittañ ca paccuppannam atītamālambanam vā upalabbhati. Kammam pana atītam eva. Tañ ca manodvāragahitam. Tāni pana sabbāni pi parittadhammabhūta n’evālambanānī’ ti veditabbam.

Rūpāvacarapatisandhiyā pana paññattibhūtam kammanimittam evālambanam hoti. Tathā āruppapatisandhiyā ca Mahāggatabhūtam paññattibhūtañ ca kammanimittam eva yathāraham ālambanam hoti.

Asaññasattānam pana jīvitanavakam eva patisandhibhāvena patitthāti. Tasmā te rūpapatisandhikā nāma. āruppā āruppapatisandhikā. Sesā rūpārūpapatisandhikā.

§ 14. āruppacutiyā honti hetthimāruppavaijjtā Paramāruppasandhi ca tathā kāame tihetukā.

Rūpāvacaracutiyā aheturahitā siyum

Sabba kāmatihetumhā kāmes’ v’ eva pan’ etarā.

Ayam’ettha cutipatisandhikkamo.

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iv . Procedure with Regard to Decease and Rebirth

§ 11. The advent of death (51) is fourfold, namely,

• (i) through the expiration of the age-limit (52),
• (ii) through the expiration of the (Reproductive) Kammic force (53)
• (iii) through the (simultaneous) expiration of both (54), and
• (iv) through (the intervention of a) Destructive Kamma (55).

Now, to those who are about to die, at the moment of death, by the power of Kamma, one of the following presents itself through any of the six doors:

• i. a Kamma that produces rebirth in the subsequent birth enters (the mind-door) according to circumstances (56);
• ii. an object (51) such as a pre-perceived form and the like, or anything that was instrumental in the performance of the Kamma.
• iii. a symbolic destiny sign (58) that should be got and experienced in the subsequent birth-place.

Thereafter attending to that object thus presented (59), the stream of consciousness, in accordance with the Kamma that is to be matured, whether pure or corrupted, and in conformity with the place where one is to be born, continually flows, inclining mostly towards that state. Or that birth-reproductive Kamma presents itself to a sense-door in the way of renewing.

§ 12. To one who is nearing death, either at the end of a thought-process or at the dissolution of bhavanga, the decease-consciousness, the consummation of the present life, arises and ceases in the way of death.

Immediately after that (death-consciousness) has ceased, a rebirth consciousness arises and is established in the subsequent existence, based on the object thus obtained, either with or without the heart-base (60) as is appropriate, generated by Kamma (sankhāra) that is enveloped by latent ignorance and rooted in latent craving. That rebirth (or relinking) consciousness, so called because it links together the two consecutive existences, is conjoined with its mental co-adjuncts, and acts as the fore-runner to the conascent states as their locus (or foundation – adhitthānabhāvena).

§ 13. Herein in the dying thought-process only five feeble moments (normally seven thought-moments), of javana should be expected.

Therefore when death occurs while the present object is being presented to the avenues (i.e., kamma nimitta to one of the five sense-doors or gati nimitta to the mind-door) then the rebirth-consciousness and the bhavanga-consciousness take a present object.

Thus in rebirth in a Sense-Sphere the kamma nimitta taken by (any of) the six doors, or the gati nimitta, may be past or present.

But Kamma is perceived by the mind-door only as a past object.

All these should be regarded as lesser objects (i.e., belonging to the kāma-sphere).

In rebirth in the Realms of Forms the Kamma symbol which is a concept (such as earth device, etc.) becomes the object.

So, too, in rebirth in Formless Realms, only a Kamma symbol which is a sublimated concept (such as a visualized space) becomes an object, according to circumstances.

To the mindless beings only the vital nonad* establishes itself in the way of rebirth. Hence they are called materially reborn. Those born in Formless Realms are called mentally reborn. The rest are called materially and mentally reborn.

* Namely, the four elements of extension, cohesion, heat, motion (pathavi, āpo, tejo, vāyo), the four derivatives – colour, odour, taste, nutritive essence (vanna, gandha, rasa, ojā), and physical life principle (jīvitindriya)

§ 14. After one passes away from a Formless Realm, one is similarly born in a Formless Realm, but not in a lower Formless plane, and also in the Sense-Sphere with three roots.

When one passes from a Realm of Form, one is not born without the three roots. After a birth with the three roots one seeks rebirth in all states. The rest (namely those with two roots and no roots) are reborn in the Sense-Spheres.

Herein this is the procedure with regard to decease and rebirth.

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Notes:

51. “Death is the temporary end of a temporary phenomenon.” By death is meant the extinction of psychic life (jīvitindriya), heat (usma = tejodhātu), and consciousness (viññāna), of one individual in a particular existence. Death is not the complete annihilation of a being. Death in one place means birth in another place, just as, in conventional terms, the rising of the sun in one place means the setting of the sun in another place.

52. What are commonly understood to be natural deaths due to old age may be classed under this category.

To each of the various planes of existence is naturally assigned a definite age-limit, irrespective of the potential energy of the Reproductive Kamma that has yet to run. One must, however, succumb to death when the maximum age-limit is reached. It may also be said that if the Reproductive Kamma is extremely powerful, the Karmic energy rematerializes itself on the same plane, or on some higher plane as in the case of the devas.

53. As a rule the thought, volition, or desire, which was extremely strong during lifetime becomes predominant at the moment of death, and conditions the subsequent birth. In this last thought-moment is present a special potentiality. When the potential energy of this Reproductive Kamma is exhausted, the organic activities of the material form, in which is corporealized the life-force, cease even before the approach of old age.

54. If a person is born at a time when the age-limit is 80 years, and he dies at 80 owing to the exhaustion of the potential force of his Reproductive Kamma, his death is due to the simultaneous expiration of both age and Kamma.

55. There are powerful actions which suddenly cut off the force of the Reproductive Kamma, even before the expiration of the life-term. A more powerful opposing force, for instance, can check the path of a flying arrow and bring it down to the ground. Similarly, a very powerful Kammic force of the past is capable of nullifying the potential energy of the dying reproductive (janaka) thought-moment, and thus destroy the life of a being. The death of Devadatta was due to an upacchedakakamma which he committed during his lifetime.

The first three types of death are collectively called kālamarana (timely death), and the last one is known as akālamarana (untimely death).

An oil lamp, for instance, may be extinguished owing to any of the following four causes, namely, the exhaustion of the wick, the exhaustion of oil, simultaneous exhaustion of both wick and oil, and some extraneous cause like the gust of a wind. Death of a person may similarly be caused by any of the aforesaid four ways.

56. As a person is about to die, a good or bad action may present itself before his mind’s eye. It may be either a meritorious or a demeritorious Weighty action (garuka kamma), such as jhānas (ecstasies), or parricide etc. They are so powerful that they totally eclipse all other actions, and appear very vividly before the mental eye. If there is no Weighty action, he may take for his object of the dying thought a Kamma done or remembered immediately before death (āsanna kamma).

If it is a past action, strictly speaking, it is the good or bad thought experienced at the moment of performing the action, that recurs at the death-moment.

57. Kamma nimitta is any sight, sound, smell, taste, touch or idea which was obtained at the time of the commission of the Kamma, such as knives in the case of a butcher, patients in the case of a physician, flowers in the case of a devotee, etc.

58. By gati nimitta is meant some sign of the place where he is to take birth, an event which invariably happens to dying persons. When these indications of the future birth occur, and if they are bad, they can be turned into good. This is done by influencing the thoughts of the dying person, so that his good thoughts may now act as the Proximate Kamma and counteract the influence of the Reproductive Kamma which would otherwise affect his subsequent birth.

These symbols of one’s destiny may be hellish fires, forests, mountainous regions, mother’s womb, celestial mansions, etc.

The Kamma is presented to the mind-door. Kamma nimitta may be presented to any of the six doors according to circumstances. Gati nimitta, being always a physical sight, is presented to the mind-door as a dream.

59. Taking one of the aforesaid objects, a thought-process runs its course even if the death be an instantaneous one. It is said that even the fly which is crushed by a hammer on the anvil also experiences such a thought-process before it actually dies.

Let us imagine for the sake of convenience that the dying person is to be reborn in the human plane and that his object is some good Kamma.

His bhavanga consciousness, interrupted, vibrates for one thought-moment and passes away. Thereafter the mind-door apprehending consciousness (manodvārāvajjana) arises and passes away. Then comes the psychologically important stage – the javana process – which here runs only for five thought-moments by reason of its weakness, instead of the normal seven. As such it lacks all reproductive power; its main function being the mere regulation of the new existence – abhinavakarana. The object in the present case being desirable, the consciousness he experiences is a moral one – automatic or prompted, accompanied by pleasure, and associated with wisdom or as the case may be. The tadālambana consciousness which has for its function a registering or identifying for two moments of the object so perceived, may or may not follow. After this occurs death consciousness (cuti citta), the last thought-moment to be experienced in this present life. (See Diagram XI).

There is a misconception amongst some that the subsequent birth is conditioned by this last decease-thought. What actually conditions rebirth is not this decease-thought, which in itself has no special function to perform, but that which is experienced during the javana process.

With the ceasing of the decease-consciousness death actually occurs. Then no material qualities born of mind and food (cittaja and āhāraja rūpa) are produced. Only series of material qualities born of heat (utuja) goes on till the corpse is reduced to dust.

Now, immediately after the dissolution of the decease consciousness (cuti citta) there arises in a fresh existence the re-linking consciousness (patisandhi viññāna). This is followed by sixteen bhavanga thought-moments. Thereafter the mind-door apprehending consciousness (manodvārāvajjana) arises, to be followed by seven javana thought-moments, developing a liking to the fresh existence (bhavanikanti javana). Then the bhavangaconsciousness arises and perishes, and the stream of consciousness flows on ceaselessly (see Diagram XII).

60. In the case of Formless Realms there is no heart-base (hadayavatthu).

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v. Citta-Santati

§ 15. Icc’ evam gahitapatisandhikānam pana patisandhinirodhānantaratoppabhuti tam evālambanamārabbha tad’ eva cittam yāva cuticittuppādā asativīthicittuppāde bhavassangabhāvena bhavangasantatisankhātam mānasam abbhocchinnam nadī soto viya pavattati. Pariyosāneca cavanavasena cuticittam hutvā nirujjhati. Tato parañ ca patisandhādayo rathacakkam iva yathākkamam eva parivattantā pavattanti.

§ 16. Patisandhibhavangavīthīyo cuti c’eha tathā bhavantare

Puna patisandhibhavangam iccayam parivattati cittasantati

Patisankhāya pan’ etamaddhuvam adhigantvā padamaccutam budhā Susamucchinnasinehabandhanā samamessanti cirāya subbatā.

Iti Abhidhammatthasangahe Vīthimuttasangahavibhāgo nāma Pañcamo Paricchedo

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V. The Stream of Consciousness

§ 15. So, to those who have thus got rebirth, immediately after the cessation of the re-linking (consciousness) (61) a similar consciousness, depending on the same object, flows on, in the absence of a thought-process, uninterruptedly like a stream (62), until the arising of the decease-consciousness (63). Being an essential factor of life, this consciousness is known as bhavanga. At the end, in the way of dying, it arises as decease-consciousness (64) and perishes. Thereafter the re-linking-consciousness and others, revolving according to circumstances like a wheel, continue to exist.

§ 16. Just as here, so again in the subsequent existence there arise re-linking consciousness, life-continuum, thought-processes, and decease-consciousness. Again with rebirth and life continuum this stream of consciousness turns round.

The enlightened, disciplining themselves long, understanding the impermanence (of life), will realize the Deathless State (i.e., Nibbāna), and, completely cutting off the fetters of attachment, attain Peace*.

* i.e., Nibbāna-element without a substratum (nirupādisesa Nibbāna-dhātu)

Thus ends the fifth chapter of the Compendium of Abhidhamma, known as the Analysis of the Process-freed section.

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Notes:

61. Patisandhi, bhavanga, and cuti consciousness of one particular existence are identical as they have the same object. The mental states in each of these three are the same. They differ only in name and in function. Immediately after the rebirth-consciousness bhavanga-consciousness arises. During lifetime, whenever no thought-processes arise, this bhavanga consciousness exists. One experiences innumerable bhavanga thought-moments in the course of one’s lifetime.

62. Note the Pāli phrase nadī soto viya.

63. Cuti citta or decease-consciousness, which one experiences at the moment of death, is similar to the patisandhi citta and bhavanga citta of that particular life.

64. Immediately after the decease consciousness there arises in a subsequent rebirth the re-linking or rebirth consciousness (patisandhi citta), at the moment of conception.