INTERNATIONAL THERAVŒDA BUDDHIST
MISSIONARY UNIVERSITY, YANGON
FACULTY OF PARIYATTI
Department of Abhidhamma
Course No: Pari 221, First Semester
Lecturer: Dr. Mehm Tin Mon
Chapter I
COMPENDIUM OF THE COGNITIVE SERIES
OF CONSCIOUSNESS
(Vithi Sangaha VibhÈga)
What is 'Vithi' ?
'Vithi'literally means 'series, now or road'. Here 'vithi'implies a series of consciousness which arises and performs its respective function in order to cognise a sense-object that appears in one of the sense-doors. It may also be regarded as the cognitive process to be aware of a sense-object by the cittas(consciousness).
As a road passes one village after another without skipping any nor changing the order of the villages, so do the cittas arise one after another in the order they should accoding to the law of Consciousness (citta-niyÈma).
§ i Introductory Verse
CittuppÈdanaÑ icc'evaÑ katvÈ sa~gahaÑ uttaraÑ Bh|mi-puggalabhedena pubbÈparaniyÈmitaÑ Pavattisa~gahaÑ nÈma paÔisandhippavattiyaÑ PavakkhÈmi samÈsena yathÈsambhavato kathaÑ.
Having completed the excellent compendium of consciousness and its concomitants in the way already described, I shall briefly state, as it should be, the occurrence of cittas and cetasikas both at rebirth and in life-time according to the planes of existence and individuals, determining the cittas which should precede and which should follow. How is it stated?
Enumeration of Categories
§ 1 The six sixes
Cha vatthuni, cha dvÈrÈni, cha ÈrammaÓÈni, Cha viÒÒÈÓÈni, cha vithiyo , chadhÈ visayappavatti c'ati vÊthisa~gahe cha chakkÈni veditabbÈni.
VithimuttÈnaÑ pana kamma=kammanimitta-gatinimitta-vasena tividhÈ hoti visayappavatti.
Tattha vatthu-dvÈrÈrammanÈni pubbe vuttanayeneva.
In the compendium of the cognitive series of consciousness, six classes each with six members should be understood:
(i) six bases;
(ii) six sense-doors;
(iii) six sense-objects;
(iv) six types of consciousness;
(v) six types of cognitive series of consciousness; and
(vi) six types of presentation of sense-objects.
The presentation of the sense-objects to the vithi-freed cittas is threefold, namely, kamma, sign of kamma, and sign of destiny.
In the above six sixes, the bases, the sense-doors and the sense-objects are as described before (i.e. as described in the Miscellaneous Section).
Six Bases (Vatthu)
1. Eye-base = cakkhu-vatthu = cakkhu-pasÈda
2. Ear-base = sota-vatthu = sota-pasÈda
3. Nose-base = ghÈna-vatthu = ghÈna-pasÈda
4. Tongue-base =jivhÈ-vatthu = jivhÈ-pasÈda
5. Body-base = kÈya-vatthu = kÈya-pasÈda
6. Heart-base = hadaya-vatthu
These are the six physical bases depending on which various cittas and their associated cetasikas
arise. PasÈda is clear sensitive corporeality.
Six Doors (DvÈra)
1. Eye-door = cakkhu-dvÈra = cakkhu-pasÈda
2. Ear-door = sota-dvÈra = sota-pasÈda
3. Nose-door = ghÈna-dvÈra = ghÈna-pasÈda
4. Tongue-door = jivhÈ-dvÈra = jivhÈ-pasÈda
5. Body-door = kÈya-dvÈra = kÈya-pasÈda
6. Mind-door = mano-dvÈra = bhava~ga-citta
These are six doors in our body and mind through which outside senses can enter.
Six Sense-objects (ŒrammaÓa)
1. Visible form = r|pÈrammaÓa = vaÓÓa
2. Sound = saddÈrammaÓa = sadda
3. Smell = gandhÈrammaÓa = gandha
4. Taste = rasÈrammaÓa = rasa
5. Tangible object = phoÔÔhabbÈrammana
= pathavi, tejo, vÈyo
6. Mind-object = dhammÈrammaÓa
The mind-object comprises 5 pasÈda r|pas, 16 sukhuma r|pas, 89 cittas, 52 cetasikas, NibbÈna and concepts. They can appear only in the mind-door.
§ 3 Six Types of Consciousness (ViÒÒÈÓa)
CakkhuviÒÒÈÓaÑ, sotaviÒÒÈÓaÑ, ghÈnaviÒÒÈÓaÑ, jivhÈviÒÒÈÓaÑ, kÈyaviÒÒÈÓaÑ, manoviÒÒÈÓaÑ c'Èti cha viÒÒÈÓÈti.
The six types of consciousness are:
1. Eye- consciousness = cakkhuviÒÒÈÓadvi
2. Ear- consciousness = sotaviÒÒÈÓadvi
3. Nose- consciousness = ghÈnaviÒÒÈÓadvi
4. Tongue- consciousness = jivhÈviÒÒÈÓadvi
5. Body- consciousness = kÈyariÒÒÈÓadvi
6. Mind- consciousness = manoviÒÒÈÓa (79 cittas)
Mind- consciousness comprises 3 mind- elements (mano-dhÈtu) and 76 mind- consciousness elements (manoviÒÒÈÓa- dhÈtu).
§ 4 Six types of cognitive series (Vithi)
Cha vitthiyo pana cakkhudvÈravÊthi, sotadvÈravithi, ghÈnadvÈravÊthi, jivhÈdvÈravithi, kÈyadvÈravithi, manodvÈravÊthi c'Èti dvÈravasena vÈ cakkhuviÒÒÈÓavÊthi, sotaviÒÒÈÓavÊthi, manoviÒÒÈÓavÊthi c'Èti viÒÒÈÓa vasena vÈ dvÈrappavattÈ cittappavattiyo yojetabbÈ.
According to doors the six cognitive series are:
1. CakkhudvÈravÊthi = the cognitive series connected with the eye-door;
2. SotadvÈravÊthi= the cognitive series connected with the ear-door;
3. GhÈnadvÈravÊthi= the cognitive series connected with the nose-door;
4. JivhÈdvÈravÊthi= the cognitive series connected with the tongue-door;
5. KÈyadvÈravÊthi= the cognitive series connected with the body-door; and
6. ManodvÈravÊthi = the cognitive series connected with the mind-door.
Note: CakkhudvÈravÊthi means the cognitive series of cittas which arise and perform their respective functions in order to cognize the visible form that appears ate the eye-door.
The remaining vÊthis should be understood in the same way.
Or, according to consciousness the six cognitive series are:
1. CakkhuviÒÒÈÓavÊthi = the cognitive series connected with eye-consciousness;
2. SotaviÒÒÈÓavÊthi= the cognitive series connected with ear-consciousness;
3. GhÈnadvÈravÊthi = the cognitive series connected with the nose-door;
4. JivhÈdvÈravÊthi= the cognitive series connected with the tongue-door;
5. KÈyadvÈravÊthi= the cognitive series connected with the body-door; and
6. ManodvÈravÊthi = the cognitive series connected with the mind-door.
Note: CakkhudvÈravÊthi means the cognitive series of cittas which arise and perform their repective functions in order to cognize the visible form that appears ate the eye-door.
Note: CakkhudvÈravÊthi means the cognitive series of cittas which arise and perform their repective functions in order to cognize the visible form that appears ate the eye-door.
The remaining vÊthis should be understood in the same way.
Or, according to consciousness the six cognitive series are;
1. CakkhuviÒÒÈÓavÊthi = the cognitive series connected with eye-consciousness;
2. SotaviÒÒÈÓavÊthi = the cognitive series connected with ear-consciousness;
3. GhÈnaviÒÒÈÓavÊthi = the cognitive series connected with nose-consciousness;
4. JivhÈviÒÒÈÓavÊthi = the cognitive series connected with tongue-consciousness;
5. KÈyaviÒÒÈÓavÊthi = the cognitive series connected with body-consciousness;
6. ManoviÒÒÈÓavÊthi = the cognitive series connected with mind-consciousness;
The cognitive series connected with the doors should be co-ordinated (with the corresponding consciousness).
The Causes for the Arising of Cognitive Series
For a cognitive series to occur, all the essential conditions must be present. According to the Commentarie the essential conditions for each type of vithiare as follows:-
(i) For an eye-door cognitive series:
(a) eye-door must be good,
(b) visible object must be present,
(c) light (Èloka) must be present, and
(d) attention (manasikÈra) must be present.
(ii) For an ear-door cognitive series:
(a) ear-door must be good,
(b) sound must be present,
(c) space (ÈkÈsa) for the air carrying sound
wave to pass through must be present, and
(d) attention (manasikÈra) must be present.
(iii) For a nose-door cognitive series:
(a) nose-door must be good,
(b) smell must be present,
(c) air-element (vÈyodhÈtu) must be present, and
(d) attention (manasikÈra) must be present.
(iv) For a tongue-door cognitive series:
(a) tongue-door must be good,
(b) taste must be present,
(c) liquid-element (Èpo) such as saliva must be present, and
(d) attention (manasikÈra) must be present.
(v) For a body-door cognitive series:
(a) body-door must be good,
(b) tangible object must be present,
(c) firm solid element (thaddha-pathavÊ) must be present, and
(d) attention (manasikÈra) must be present.
(vi) For a mind-door cognitive series:
(a) mind-door must be present,
(b) mind-object must be present,
(c) heart-base (hadaya-vatthu) must be present, and
(d) attention (manasikÈra) must be present.
▀ 5 Six Types of Presentation of Sense-objects
(Visayappavatti)
AtimahantaÑ mahantaÑ parittaÑ c'Èti paÒcadvÈre, manodvÈre pana vibh|taÑ avibh|taÑ c'Èti chaddhÈ visayappavatti veditabbÈ.
The six types of presentation of sense-objects should be understood as follows:-
(a) Presentation of sense-objects at the five sense-doors (visayappavatti at PaÒca-dvÈras)
1. Atimahantsrammana = 5 sense-objects with very great intensity;
2. MahantÈ-rammana = 5 sense- objects with great intensity;
3. ParittÈ-rammana = 5 sense-objects with slight intensity; and
4. AtiparittÈ-rammana = 5 sense-objects with very slight intensity.
(b) Presentation of sense-objects at the mind-door (Visayappavatti at Mano-dvÈra)
1. Vibh|tÈ-rammana= clear presentation of sense-objects;
2. Avibh|tÈ-rammana = obscure presentation of sense-objects.
The life-span of Citta
According to the Commentary cittas arise and dissolve at a tremendous rate of more than a thousand billion times per wink, and there are about 250 winks in a second. So the life-span of a consciousness is less than one-thousand billionth of a second.
The life-span of a consciousness is measured by three sub-moments of three distinct features in the life-time of a consciousness. These are:
(i) uppÈda = genesis
(ii) Thiti = existence
(iii) Bha~ga = dissolution
So the life-span of a citta is equal to three sub-moments which represent the genetic sub-moment, the existing sub-moment and the dissolving sub-moment of the cittaitself.
In other words the life-span of a citta is equal to one consciousness-moment (cittakkhaÓa) which is equal to three sub-moments (khaÓas).
According to citta-niyÈma (the law of consciousness) cittas arise one after another incessantly and each citta lasts just for a sub-moment. So it is very difficult to observe the cittas.
The life-span of R|pa
The life-span of r|pa or corporeality is 17 times longer than that of citta. So the life-span of r|pa is equal to 17 cittakkhaÓas or consciousness-moment or 17x3= 51 khaÓas or sub-moments.
Thus r|pa also arises and dissolves at a tremendous rate of more than 58 billion times per wink or per snap of the fingers. There are also three distinct features in the life-time of a r|pa. These are again the genesis, the existence, and the dissolution. The genesis and the dissolution of r|pa last for one sub-moment each just like those of the citta. So the existence of r|pa lasts for 49 sub-moments, and while it lasts, other r|paparticles (r|pa-kalÈpas) keep on arising at every sub-moment. Consequently billions of r|pa particles have the chance to combine with one another giving rise to large masses of r|pa which are visible to the naked eye.
Determination of the Intensity of Sense-objects
When a sense-object of very great intensity (atimahantÈrammana) strikes a sense-door, it does not become distinct immediately. It takes one consciousness-moment for the sense-object to develop itself to become distinct, and it causes a very long cognitive series of consciousness to arise.
When a sense-object of great intensity (mahantÈrammana) strikes a sense-door, it takes two consciousness-moments or three consciousness-moments (if it is weaker) to develop itself into distinction. Then it causes a fairly long cognitive series of consciousness to arise.
When a sense-object of slight intensity (parittÈrammana) strikes a sense-door, it takes four to nine consciousness-moments to develop itself into distinction. It causes a short cognitive series of consciousness to arise.
When a sense-object of very slight intensity (atiparittÈrammana) strikes a sense-door, it takes ten to fifteen consciousness-moments to develop itself into distinction. Since it is very weak, it cannot cause any cognitive series of consciousness to arise.
Thus the intensity of a sense-object is determined by the time it takes to develop itself into distinction after it strikes a sense-door. If it takes only one consciousness-moment, it is atimahantÈrammana; if it takes two to three conscious-moments, it is mahantÈrammana; if it takes four to nine consciousness-moments, it is parittÈrammana; if it takes ten to fifteen consciousness-moments, it is atiparittÈrammana.
▀ 6 The Statement of Abhidhammatthasa~gaha:
KathaÑ ? UppÈda-ÔÔhiti-bha~go-vasena khaÓattayaÑ ekacittakkhaÓaÑ nÈma.
TÈni pana sattarasa cittakkhaÓÈni r|padhammÈnaÑ Èyu.
EkacittakkhaÓÈtitÈni vÈ badhucittakkhaÓÈtitÈni vÈ ÔhitippattÈn'eva paÒcÈrammaÓÈni paÒcadvÈre ÈpÈtham Ègacchanti.
How (is the intensity of the sense-objects determined? ) Three sub-moments-the genetic sub-moment, the existing sub-moment and the dissolving sub-moment-make up one consciousness-moment (cittakkhaÓa = the life-span of a citta).
Seventeen consciousness-moments determine the life-span of r|pa (22 kinds of r|pa with the exception of 2 viÒatti r|pas and 4 lakkhana r|pas).
The five sense-objects appear at the five sense-doors only when they reach the stage of existence after one or several consciousness-moments have passed.
Vithi-consciousness and VÊthi-freed Consciousness
(Vithi-cittas and VÊthi-vimutti Cittas)
In the compendium of the Miscellaneous we have learnt that the cittasperform 14 kinds of functions (kicca) and that every cittaperforms at least one function. Because the various cittas perform their respective functions, the sense-objects that appear at the sense-doors come to be known.
Of the total 89 cittas in brief, there are 19 cittaswhich perform rebirth-function (paÔisandhi-kicca), life-continuum function (bhava~ga-kicca), and death-function (cuti-kicca). They are known as rebirth-consciousness (paÔisandhi-cittas), life-continuum-consciousness (bhava~ga-cittas), and death-consciousness (cuti-cittas) while they perform the respective functions.
These 19 cittas comprise 2 upekkhÈsantirana cittas, 8 mahÈvipÈka cittas, and 9 mahaggata cittas. Since they d o not arise in the six sense-doors while they are performing rebirth, life-continuum or death function, they are called door-freed consciousness (dvÈra-vimutti cittas).
Since they are door-freed, they do not participate in cognitive process. So they are also known as vÊthi-freed consciousness (vÊthi-vimutti cittas) while they perform the rebirth, life-continuum or death-function.
However, of the 19 vÊthi-freed cittas, the 2 upekkhÈ santirana cittas take part in cognitive process when they perform the investigation-function (santirana-kicca) or the registration-function (tadÈlambana-kicca), and the 8 mahÈvipÈka cittas also take part in cognitive process when they perform the registration-function. So these 2+8=10 cittas must be counted among the vÊthi-cittas. Only the nine mahaggata cittas are never involved in cognitive process since they do not perform any other function expect the rebirth life-continuum and death-functions.
So the number of vÊthi-consciousness (vÊthi-cittas) is 89-9=80 in the sense-sphere. The vÊthi-cittaswill appear in cognitive series in the order of functions they perform as described in Table 1.1.
Table 1.1 : THE ORDER OF FUNCTIONS PERFORMED
BY VITHI-CITTAS
| S.No. | Function | Vithi-cittas | Total |
| 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. | Adverting Seeing Hearing Smelling Tasting Touching Receiving Investigating Determining Javana Registering | PaÒca-/Mano-dvÈrÈvajjana Cakkhu-viÒÒÈÓa SotaviÒÒÈÓa GhÈnaviÒÒÈÓa JhivÈviÒÒÈÓa KÈyaviÒÒÈÓa Sampaticchana Santirana ManodvÈrÈvajjana KÈmajavana AppanÈjavana TadÈlambana | 2 2 2 2 2 2 2 3 1 29 26 11 |
12 Rebirth, life-continuum, and Death-functions are performed by the 19 vÊthi-freed cittas.
Three Types of Identical Consciousness
The life of a living being begins with a rebirth-consciousness. After the dissolution of this consciousness, bhava~ga cittas arise and dissolve continuously till death performing the function of life-continuum.
The last bhava~ga citta is known as death-consciousness (cuti citta), because it performs death-function.
For a living being these three cittas are the same in birth (jÈti), in concomitants and in the sense-object they take. For a normal human being one of the eight mahÈvipÈka cittas functions as rebirth-consciousness, bhÈva~ga-consciousness and death consciousness. These three cittas are identical in a person, because they are the resultants of the same wholesome kamma. If the kamma is the seed of 'somanassa-sahagataÑ ÒÈÓasaÑpayuttaÑ asa~khÈrika mahÈkusala citta, then 'somanassa-sahagataÑ ÒÈÓasaÑpayuttaÑ asa~khÈrika mahÈvipÈka citta' will function as rebirth-consciousness, bhava~ga-consciousness and death consciousness.
The sense-object that these cittas take is the sign at the time of death in the immediate past life. This sign is in the form of 'kamma', 'sign of kamma' or 'sign of destiny'. These signs will be explained further below.
The signs at the Time of Death
(MaranÈsanna Nimitta)
In the present life a person will be alive as long as the wholesome kamma, which has given him rebirth in this life, keeps on supporting him, i.e, keeps on producing bhava~ga cittas(life-continuum) as kamma-resultant.
Just before that supporting kamma fades out, of the many kusala-kammas and akusala-kammas which complete with one another to have the chance of bearing kamma-resultant, one kamma will emerge as the winner.
This successful kamma may appear in the life-continuum (mind-door) of the person as kamma-object. When this happens the person may recollect the good or bad action which he has performed in the past in connection with the successful kamma.
At times it may be a sign associated with the successful kamma that appears at one of the sense-doors. It may be one of the five physical objects viewed through one of the five doors as a present object, or viewed through the mind door as a past object. This present or past object associated with the successful kamma is called 'sign of kamma' or 'kamma-nimitta'.
At times some sign of the place in which he is to be reborn according to the successful kamma may appear at the mind-door.
For example, celestial beings or celestial mansions, etc., may appear to the dying person if he is to be reborn in one of the celestial abodes, or miserable people in hell or hell-hounds, etc., may appear to him if he is to be reborn in hell. These objects related to the place of rebirth are known as 'sign of destiny' or 'gati-nimitta'.
Thus when a person is dying, one of these three types of maranÈsanna-nimitta, namely, 'kamma', 'kamma-nimitta' or 'gati-nimitta', will always appear at one of the six sense-doors. The person will die soon after that, and will be reborn in the next life. Then his rebirth-consciousness, life-continuum and death-consciousness in the new existence will all grasp the maranÈsanna-nimitta of the past existence.
Three Kinds of Bhava~ga Cittas
In the present life the bhava~ga cittas take the maranÈsanna-nimitta of the immediate past life as their object. As this object is not the new external object that appears at one of the sense-doors in the present existence that gives rise to a cognitive series of consciousness, we are not aware of it. In other words this object is not processed stage by stage to be cognized by us. So when we are asleep or when we do not know anything, these bhava~ga-cittas will be arising and dissolving at a tremendous speed of more than a thousand billion times per wink.
Now suppose that an external sense-object strikes one of the sense-doors. It is necessary to know this new object so that we can react to it as the need arises. In order to know this object, the stream of consciousness must be turned towards this new object. So the bhava~ga-cittas must be arrested or cut off and vithi-cittas must arise to pick up the new object and process it stage by stage to cognize the object.
The stream of bhava~ga-cittas cannot be arrested or cut off suddenly as soon as the new sense-object appears in one of the sense-doors. As a man, running very fast, cannot stop suddenly at a point and at least a few steps must be allowed before he comes to rest, so in the same way two bhava~ga-cittas must be allowed to pass after the appearance of the sense-object before the bhava~ga-stream can be arrested.
These two bhava~ga-cittas, in trying to give away the old maranÈsanna-nimitta and to take the new sense-object, vibrate somewhat from their normal situation. So they are known as vibrating life-continuum (bhava~ga-calana).
But as the bhava~ga-calana, this cittais renamed as bhava~gu-paccheda(arrested bhava~ga).
Now the five physical sense-objects do not become distinct at the sense-doors as soon as they strike the doors. Even the object of very great intensity (atimahantÈ-rammaÓa) takes one consciousness moment (cittakkhana) to develop it self into prominence so as to appear at the sense-door.
So one bhava~ga-citta must pass from the time of contact of the sense-object with the sense-door to the time the object appears at the door. This citta is called atita-bhava~ga (past bhava~ga).
When the sense-object is of great intensity (mahantÈ-rammaÓa), 2 or 3 bhava~ga-cittas must pass by from the time of contact of the sense-object with the sense-door to the time the object appears at the door. These 2 or 3 bhava~ga-cittas are also called atita-bhava~ga.
Thus we have three kinds of bhava~ga-cittas:
1. AtÊta-bhava~ga= those bhava~ga-cittas which pass by from the time the sense-object strikes the sense-door to the time the object appears at the door.
2. Bhava~ga-calana= the bhava~ga-citta which arise when the sense-object appears ate the sense-door.
(vibrating bhava~ga)
3. Bhava~gupaccheda= the bhava~ga-citta which follows the bhava~ga-calana; the bhava~ga-stream is (arrested bhava~ga) cut-off after this citta, and vÊthi-cittastarts to arise.
Cognitive Series at the Five Doors
(PaÒca-dvÈra Vithis)
1. AtimahantÈrammaÓa VÊthi at the Eye Door
TasmÈ yadi ekacittakkhaÓÈtÊtakaÑ r|pÈrammaÓaÑ cakkhussa ÈpÈthaÑ Ègacchati, tato dvikkhattuÑ bhava~ge calite bhava~gasotaÑ vocchinditvÈ tam' eva r|pÈrammaÓaÑ ÈvajjantaÑ paÒcadvÈrÈvajjanacittaÑ uppajjitvÈ nirujjhati.
Therefore, if a visible object, having passed one consciousness-moment (after striking the eye-door), becomes distinct at the eye-door, the life-continuum vibrates for two consciousness-moments and is cut off. Then taking that visible object into consideration, paÒcadvÈrÈvajjana arises and dissolves.
Tato tass' ÈnantaraÑ tam'eva r|paÑ passantaÑ cakkhuviÒÒÈÓaÑ, sampaÔicchantaÑ sampaÔic-chanacittam, santÊrayamÈnaÑ santiraÓacittaÑ, vavatthapentaÑ votthapanacittaÑ c'Èti yathÈkammaÑ uppajjitvÈ nirujjhanti.
After the dissolution of pancadvÈrÈvajjana, without any lapse in time, there arise and dissolve in due order cakkhuviÒÒÈÓaseeing that object, sampaticchanareceiving the object, santiraÓainvestigating it, and manodvÈrÈvajjanadetermining whether the object is good or bad.
Tato paraÑ ek|nattim sa kÈmÈvacarajavanesu yaÑ kiÒci laddhapaccayaÑ yebhuyyena sattakkhattuÑ javati. JavanÈnubandhÈni ca.dve tadÈrammaÓapÈkÈni yathÈrahaÑ pavattanti. Tato paraÑ bhava~gapÈto' va hoti.
Following the determining consciousness, any one of the twenty-nine kÈmÈvacarajavanacittas, in accordance with the cause such as right reflection, generally runs its course with great momentum for seven consciousness-moments. Following the javanas in serial order tadÈrammaÓa vipÈka cittas occur in accordance with persons. After the second tadÈrammaÓa, the bhava~ga stream runs its normal course.
EttavatÈ cuddaso vÊthicittuppÈdÈ dve bhava~gacalanÈni pubb'ev'atitakaÑ ekacittakkhaÓanti katvÈ sattarasa cittakkhaÓaÒi parip|renti. Tato paraÑ nirujjhati. ŒrammanaÑ'etaÑ atimahantaÑ nÈma gocaraÑ.
To this extent seventeen consciousness-moments are completed, namely, fourteen vÊthi-cittas together with their concomitants, two vibrating bhava~gas (taking bhava~gupaccheda as bhava~ga-calana), and one consciousness-moment that has passed earlier (referring to atitabhava~ga). Having completed seventeen consciousness-moments, the sense-object dissolves. This object is called atimahantÈrammaÓa, the object of very great intensity.
Explanation of AtimahantÈ CakkhudvÈravÊthi
When a visible object of very great intensity strikes the eye-door, atimahantÈrammaÓavÊthi arises. The cognitive series may be represented by the following symbols: (see Table 1.2)
Bh = bhava~ga= life-continuum
At first there is a stream of bhava~ga-cittas.
TÊ = atitabhava~ga= past-bhava~ga
At the arising sub-moment of this citta, the visible object strikes the eye-door; the visible object and the cakkhu-pasÈda arise simultaneously.
Na = bhava~ga-calana= vibrating bhava~ga
At the arising sub-moment of this citta, the visible object becomes distinct at the eye-door. The object of very great intensity takes one conscious-moment to develops itself into distinction after its genesis.
Da = bhava~gupaccheda= arrested bhava~ga
The bhava~ga-stream is cut off after the dissolution of this citta.
Pa = paÒcadvÈrÈvajjana= five-door adverting consciousness
It is always the first citta which confronts the sense-object in the cognitive series of paÒcadvÈra vÊthis. It adverts the consciousness-stream to wards the sense-object.
Ca = cakkhu-viÒÒÈÓa=eye-consciousness
It sees the visible object. It transmits the impression of the sense-object to the next arising consciousness.
Sp =sampaÔicchana= receiving consciousness
It receives the impression of the visible object transmitted by the eye-consciousness. It, in turn, relays the impression of the object to the next arising consciousness.
St =SantiraÓa= investigating consciousness
It investigates the sense-object whether the object is good or bad. It, in turn, relays the impression of the object together with the result of its investigation to the next arising citta.
Vo= voÔÔhapana(manodvÈrÈvajjana) = determining citta It determines the sense-object whether the object is good or bad.
J =javana= impulsive consciousness enjoying the taste of the sense-object.
One of the 29 kÈma-javana cittas, as conditioned by manasikÈra associated with voÔÔhapana, arises generally seven times. At this stage we know the sense object roughly and enjoy its taste.
Td= tadÈlambaÓa= registering consciousness
It immediately follows the javana cittas and runs for two consciousness-moments enjoying the taste of the sense-object.
At the dissolving sub-moment of the second tadÈlambana citta, the visible object and the cakkhu-pasÈda which have arisen together now dissolve together because their life-span of 17 consciousness-moments is now complete.
Bh= bhava~ga= life-continuum
Since the visible object no longer exists, the cognitive series ends and the consciousness-stream sinks into life-continuum, that is, bhava~ga citta runs its course as usual until a sense object strikes a sense-door and a new cognitive series arises to cognize the sense-object.
Note: The atimahantarammaÓavÊthi is also known as "tadÈlambana-vÈra vÊthi" as it terminates with tadÈlambana citta.
2. MahatÈrammaÓa VÊthi
YÈva tadÈrammaÓ' uppÈdÈ pana appahontÈtÊtakaÑ ÈpÈthaÑ ÈgataÑ ÈrammanaÑ mahantaÑ nÈma. Tattha javanÈvasÈne bhava~gapÈto va hoti. Natthi tadÈrammaÓ' uppÈdo.
Moreover the sense-object which strikes the sense-door and becomes distinct (after two or three consciousness-moments), but is unable to survive till the arising of the registering consciousness is called great sense-object (mahantÈrammaÓa). In that cognitive series, at the end of the javanas, there is subsidence into life-continuum and no arising of registering consciousness.
Explanation of MahantÈ CakkhudvÈravÊthi
When a visible object of fairly great intensity strikes the eye-door, one of the two mahantÈrammaÓa vÊthis may arise. The cognitive series may be represented as follows.
(1)-Bh- "TÊ- TÊ- Na- Da- Pa- Ca- Sp- St- Vo -J-J-J-J-J-J-J-Bh" -Bh-
(2)-Bh- "TÊ- TÊ- TÊ- Na- Da- Pa- Ca- Sp- St- Vo- J- J- J- J- J- J- J" - Bh-
(1) In the first mahantÈrammana vÊthi the sense-object and cakkhu-pasÈda (eye-door) arise together at the arising sub-moment of the first atÊta bhava~ga. The sense-object takes two consciousness-moments (TÊ-TÊ) for its full development and it becomes distinct at the eye-door at the arising sub-moment of the vibrating bhava~ga(Na).
Then the life-continuum vibrates for two consciousness-moments (Na-Da) and becomes arrested or cut off at the dissolving sub-moment of the arrestedbhava~ga. Then the cognitive series proceeds as follows.
Pa= paÒcadvÈrÈvajjana = five-door adverting consciousness
It adverts the consciousness-stream towards the sense-object.
Ca= cakkhuviÒÒÈÓa = eye-consciousness
It sees the visible object and makes the sense-impression
Sp= sampaÔicchana = receiving consciousness
It receives the impression of the visible object.
St= santiraÓa = investigating consciousness
It investigates the sense-object whether the object is good or bad.
Vo= voÔÔhapana (manodvÈrÈvajjana)= determining consciousness
It determines the sense-object whether the object is good or bad.
J= javana = impulsive consciousness enjoying the taste of the sense-object.
One of the 29 KÈmÈjavana cittas, as conditioned by manasikÈraassociated with voÔÔhapana,
arises seven times.
So far 16 consciousness-moments have elapsed since the genesis of the sense-object at the eye-door, and only one consciousness-moment is left before the object dissolves, So two registering consciousness (tadÈlabaÓa cittas) can no conger arise. (TadÈlambana arises either two times or not at all.) So one bhava~ga cittaarises instead, and then the sense-object and the cakkhu-pasÈda, which have arisen together, dissolve together at the dissolving sub-moment of that bhava~ga citta. After that the life-continuum flows on as usual.
(2) In the second mahantÈrammana vÊthi, the intensity of the sense-object is a little weaker than that of the sense-object in (1). So after the genesis of the sense-object at the eye-door, three past bhava~ga cittas pass by before the object becomes well developed and distinct at the eye-door. Then the life-continuum vibrates twice and becomes arrested (Na-Da).
After that the cognitive series proceeds as in (1), i.e, in the order of paÒcadvÈrÈvajjana, cakkhuviÒÒÈÓa, sampaÔicchana, santiraÓa, voÔÔhapana and seven javanas. At the dissolving sub-moment of the seventh javana the sense-object and the cakkhu-pasÈda dissolve together. Therefore the cognitive series terminates and the life-continuum proceeds as usual.
Thus there are two mahantÈrammaÓa vithis which end with javana-citta. They are known as javana-vÈra vÊthis.
Note: In counting the vÊthi cittas, the bhava~ga cittas (Ti, Na, Da, Bh) should not be counted.
(3) ParittÈrammaÓa VÊthi
YÈva javan'uppÈdÈ pi appahontÈtitakaÑ ÈpÈthaÑ ÈgataÑ ÈrammaÓaÑ parittaÑ nÈma. Tattha javanaÑ pi anuppajjitvÈ dvattikkhattuÑ voÔÔhapanam'eva pavattati. Tato paraÑ bhava~gapÈto va hoti.
The sense-object which strikes the sense-door and becomes distinct (after four to nine consciousness-moments), but is unable to survive till the arising of the javanas is called slight sense-object (parittÈrammaÓa). In that cognitive series even the javanas do not arise, but the determining consciousness (voÔÔhapana) occurs two or three times, and then there is subsidence into life-continuum.
Explanation of ParittÈrammaÓa CakkhudvÈra Vithi
When a visible object of slight intensity strikes the eye-door, parittÈrammaÓavÊthi arises. The cognitive series may be represented as follows.
(1) -Bh- "TÊ- TÊ -TÊ- TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-Vo-Bh-Bh-Bh-Bh-"
(2) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-Vo-Bh-Bh-Bh-"
(3) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-Vo-Bh-Bh-"
(4) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-Vo-Bh-"
(5) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-Vo-"
(6) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Da-Pa-Ca-Sp-St-Vo-Vo-"
(1) In the first parittÈrammaÓa vÊthi, the sense-object and the cakkhu-pasÈda arise together at the arising sub-moment of the first atÊta bhava~ga. The sense-object takes four consciousness-moments for its full development and it becomes distinct at the arising sub-moment of vibrating bhava~ga (Na). Then the bhava~ga stream vibrates twice and becomes arrested (Na-Da). Then the cognitive series proceeds in the order of paÒcadvÈrÈvajjana, cakkhuviÒÒÈÓa, sampaÔicchana, santiraÓaand voÔÔhapana. At this point, 11 consciousness-moments have elapsed since the genesis of the sense-object, and the object can last for only six more consciousness-moments.
In normal situations, the javana usually occurs for seven consciousness-moments and if there is no enough time, it does not occur at all. In other words, since the object is not distinct and not known precisely, no javana arises to enjoy the taste of the object.
So two more voÔÔhapana cittas arise in place of javana to determine two more times whether the object is good or bad. After that the stream of consciousness sinks into life-continuum. The sense-object and the eye-door dissolve at the dissolving instant of the fourth bhava~ga, and life-continuum flows on as usual.
(2-6) In the next five successive vÊthis, the past bhava~ga weaker and weaker, and accordingly the cittas at the rear have to be cut off one by one as the total consciousness-moments cannot exceed the life-span of the sense-object. Thus at the sixth vÊthi, the cognitive series terminates after two voÔÔhapanacittas.
The number of voÔÔhapana cittas cannot be reduced further as there must be at least two voÔÔhapana cittas when it functions in the place of javana. So there are six parittÈrammaÓa vÊthis which all end with voÔÔhapana; so they are known as voÔÔhapana-vÈra vÊthis.
(4) AtiparittÈrammaÓa VÊthi
YÈva voÔÔhapan'uppÈdÈ ca pana appahontÈtÊtakaÑ ÈpÈthaÑ ÈgataÑ nirodhÈsannaÑ ÈrammanaÑ atiparittaÑ nÈma. Tattha bhava~ga calanam'eva hoti. Natthi vÊthicittuppÈdo.
Moreover the sense-object which strikes the sense-door and becomes distinct (after ten to fifteeen consciousness-moments) and is on the verge of ceasing and unable to survive until the arising of the determining consciousness is called very slight sense-object. In that cognitive series there is merely vibration of the life-continuum, but no arising of a cognitive consciousness.
Explanation of AtiparittÈrammaÓa
CakkhudvÈra VÊthi
When a visible object of very slight intensity strikes the eye-door, the object takes 10 to 15 consciousness-moments for its full development. Even then the intensity of the object is so slight that it causes the life-continuum to only vibrate twice without becoming arrested. So on vÊthi-cittas arise, and the object is not known at all. However, the following six vÊthi-forms can be written to represent the ati-parittÈrammaÓa vÊthis.
(1) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na-Bh-Bh-Bh-Bh-Bh"-
(2) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na-Bh-Bh-Bh-Bh"-
(3) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na-Bh-Bh-Bh"-
(4) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na-Bh-Bh"-
(5) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na-Bh"-
(6) -Bh- "TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-TÊ-Na-Na"-
As these vÊthis are deprived of vÊthi-cittas, they are known as "mogha-vÈra-vÊthis"(futile cognitive series).
Other Five-door Cognitive Series
Icc'evaÑ cakkhudvÈra tathÈ sotadvÈrÈdisu
c'Èti sabbathÈ pi paÒcadvÈre tadÈrammaÓa-
javana-voÔÔhapana-moghavÈra-sa~khÈtÈnaÑ
catunnaÑ vÈrÈnaÑ yathÈkkamaÑ ÈrammaÓa-
bh|tÈ visayappavatti catudhÈ veditabbÈ.
As it has been described for the arising of the cognitive series in the eye-door, so too does the cognitive series arise in the ear-door, etc. Thus in all the five doors, the fourfold presentation of sense-objects should be understood, in due order, in the four ways known as:
I. the course (ending with) registration;
II. the course (ending with) javana;
III. the course (ending with) determining; and
IV. the futile course.
The Number of Cognitive Series
For the fourfold presentation of sense-objects at the eye-door, we get one tadÈlambaÓa-vÈra vÊthi, two javana-vÈra vÊthis, six voÔÔapana-vÈra vÊthis, and six mogha-vÈra vÊthis, making 15 vÊthisin all.
Similarly 15 vÊthis can arise at the ear-door as well as at the nose-door, the tongue-door or the body-door. So all together 15x5= 75 vÊthis can occur at the five doors.
In writing the vÊthi-forms and explaining the forms for the ear-door, sota-viÒÒÈÓa(So) should replace cakkhu-viÒÒÈÓa(Ca), and 'sound' and 'Sota-pasÈda' should replace 'visible object' and 'cakkhu-pasÈda', respectively. Similar proper changes should be made for the remaining three doors.
Five-door Cognitive Consciousness
(PaÒcadvÈra-VÊthi Cittas)
VÊthicittÈni satt'eva cittuppÈdÈ catuddasa
CatupaÒÒÈsa vitthÈrÈ paÒcadvÈre yathÈrahaÑ.
AyaÑ' ettha paÒcadvÈre vithicittappavattinayo.
At the five doors, in accordance with the door and the sense-object, seven kinds of vÊthi-cittas numbering vÊthi cittas take part in cognitive process. In detail fifty-four cittas occur in the five doors.
Herein, what have been said describe the occurrence of vÊthi-cittas in the five sense-doors.
Explanation:
If we examine the atimahantÈrammana vithi, we can see that it contains the greatest number of vÊthi-cittas comprising seven types of consciousness:
"PaÒcadvÈrÈvajjana, paÒca-viÒÒÈÓa, sampaÔicchana, santiraÓa, voÔÔhapana, javana, and tadÈlambaÓa."
The number of vÊthi-cittas that occur in the longest cognitive series is: one paÒcadvÈrÈvajjana, one paÒcaviÒÒÈÓa, one sampaticchana, one santiraÓa, one voÔÔhapana, seven javanas and two tadÈlambaÓas, totalling 14. In counting vÊthi-cittas, bhava~ya-cittasshould not be included.
The total number of vÊthi-cittas that can participate in the five-door cognitive series are:
(a) PaÒcadvÈrÈvajjana citta 1
(b) PaÒcaviÒÒÈÓa cittas 10
(in five sense-doors)
(c) SampaÔicchana cittas 2
(d) SantiraÓa cittas 3
(e) voÔÔhapana (manodvÈrÈ -vajjana) 1
(f) KÈma-javana cittas 29
(g) tadÈlambana cittas 8
Total = 54
These are the 54 kÈmÈvacara cittas.
The Mind-door Cognitive Series
(ManodvÈra-vÊthi)
ManodvÈre pana yadi vibh|taÑ ÈrammanaÑ ÈpÈthaÑ Ègacchati, tato paraÑ bhava~gacalana-manodvÈrÈvajjana-javanÈvasÈne tadÈrammaÓapÈkÈni pavattanti. Tato paraÑ bhava~gapÈto.
Now if a clear sense-object becomes distinct at the mind-door, then vibrating life-continuum, mind-door adverting consciousness, javanas, and at the end of the javanas, registering resultants, all take place. Following this there is subsidence into life-continuum.
Avibh|te pan' Èrammane javanÈvasÈne bhava~gapÈto va hoti. Natthi tadÈrammaÓ' uppÈdo ti.
On the other hand, in the case of an obscure sense-object, there is subsidence into life-continuum at the end of the javanas. No registering resultants arise.
Explanation of ManodvÈra-vÊthis
First there are two types of manodvÈra-vÊthis.
1. KÈmajavana ManodvÈra-vÊthi— here one of the 29 kÈmajavana cittas functions as javana, i.e., enjoys the taste of the sense-object. In our daily activities, while we are cognizing various sense-objects,kÈmajavana manodvÈra-vÊthis are involved.
2. AppanÈjavana ManodvÈra-vÊthi— here one of the 26 appanÈjavana cittas takes the function of javana. 'AppanÈ' means 'jhÈna, magga and phala'. So appanÈjavana manodvÈra-vÊthis are involved only in jhÈna-absorptions or lokuttara-attainments.
KÈmajavana ManodvÈra VÊthi
This sense-sphere mind-door process is itself twofold:
(1) Consequent process (paÒcadvÈrÈnubandhakÈ),
(2) Independent process (visuÑsiddhÈ).
(1) Consequent Process
Just as when a gong is struck once by a baton, the gong sends forth a continuous stream of reverberations, so when one of the five sense doors has been impinged upon once by a sense-object, after the five-door process has ceased the past sense object is retaken by the mind-door and sets off many sequences of mind-door processes. Because these cognitive processes come as the sequel to a five-door process, they are known as consequent processes.
In a five-door cognitive series, the sense-impression is processed only to the extent to be known roughly whether it is good or bad. The form, the shape, the detailed features and the name of the object are not known yet.
Since the mind-door can take up a past object, after a paÒcardvÈra vÊthi, a manodvÈra vÊthi quickly follows retaking the sense-object of the paÒcadvÈra vÊthi as a past object.
Then a second manodvÈra vÊthi follows suit observing the object as a whole. Then follows the third manodvÈra vÊthiobserving the form and shape of the object.
Again the fourth manodvÈra vÊthi arises considering the name of the object. If necessary many manodvÈra vÊthis quickly occur in succession considering the features of the object in detail and also the time and the place in connection with the object if the object has been observed before.
Only after these many consequent manodvÈra vÊthis does one know the object together with its form, shape, name and other details.
Considering the fact that cittas can arise and dissolve at a tremendous rate of more than a thousand billion times per wink and a monodvÈra vÊthi contains only about ten vÊthi-cittas, many billion rÊthis can occur in a fraction of a second. So we can know the objects we see or hear almost instantly and we even think that we see and hear simultaneously.
(2) Independent Process
When any of the six sense-objects enters the avenue of the mind door and becomes distinct at the door, an independent mind-door process or cognitive series occurs. There are two types of mind-door process pertaining to the sense-sphere, distinguished by the intensity of the object.
VÊthi for Vibh|tÈrammaÓa (clear object)
Bh- "Na-Da-Ma-J-J-J-J-J-J-J-Td-Td-"-Bh-
When a clear sense-object enters the avenue of the mind-door and becomes distinct at the door, the life-continuum (bhava~ga cittas) vibrates twice and becomes arrested (Na-Da). Then a mind-door adverting consciousness (manodvÈrÈvajjana citta) turns to the object, observes it and decides whether the object is good or bad. In accordance with this discussion one of the twenty-nine kÈmÈvacara javana cittas occurs as javana seven times to enjoy the taste of the sense-object. After that two tadÈlambana cittas (Td-Td) arise to perform the registering function. Then the cognitive process subsides into life-continuum.
VÊthi for Avibh|tÈrammaÓa (Obscure object)
Bh- "Na-Da-Ma-J-J-J-J-J-J-J-"Bh-
When an obscure sense-object enters the avenue of the mind-door and becomes distinct at the door, the life-continuum (Na-Da) vibrates twice and becomes arrested. Then a mind-door adverting consciousness (manodvÈrÈvajjana) turns to the object, observes it and decides whether the object is good or bad. In accordance with this decision one of the 19 kÈmÈvacara javana cittas occurs seven times to enjoy the taste of the sense-object. After that the cognitive process subsides into life-continuum.
Notes:
1. The mind-door is not a physical door (pasÈda r|pa); life-continuum (bhava~ga citta) itself functions as the mind-door. It is much more powerful than the five sense-doors.
2. All six types of sense-objects which may be past, present, future or time-freed, and which include cittas and cetasikas with the life-span of just one consciousness-moment, can appear in the mind-door. So no atÊta-bhava~ganeed occur; the object appears at the mind-door as soon as it strikes the door.
3. The objects that appear at the mind-door should not be differentiated as atimahantÈrammanaor mahantÈrammana; they should be distinguished as vibh|tÈrammana; they should be distinguished as vibh|tÈrammaÓa (clear object) or avibh|tÈrammaÓa (obscure object).
4. LedÊ Sayadaw, a very learned Myanmar monk, pointed out that when the object is obscure, a course ending with two on three occurrences of manodvÈrÈvajjanais also found, and a course ending with the mere vibration of the bhava~ga may also be admitted.
Thus, according to LedÊ SyÈdaw, in the mind-door too there is a fourfold presentation of sense-objects. The course ending with registration can be called a very clear (ativibh|ta) presentation; the course ending with javanas, a clear (vibh|tÈ) presentation; the course ending with mind-door adverting, an obscure (avibh|tÈ) presentation; and the course ending with mere vibration of the bhava~ga, a very obscure (atiavibh|tÈ) presentation.
The clarity of the presentation depends on either the prominence of the object or the strength of consciousness. For a prominent object can appear clearly even when consciousness is weak, while a strong consciousness can clearly cognize even a subtle abstruse object.
(1) Ativibh|tÈrammaÓa vÊthi
(TadÈlambaÓa-vÈra VÊthi)
-Bh- "Na-Da-Ma-J-J-J-J-J-J-J-Td-Td" -Bh-
(2) Vibh|tÈrammaÓa VÊthi
(Javana-vÈra vÊthi)
-Bh- "Na-Da-Ma-J-J-J-J-J-J-J-"Bh-
(3) Ayibh|tÈrammaÓa VÊthi
(VoÔÔhapana-vÈra vÊthi)
-Bh- "Na-Da-Ma-Ma-Ma"-Bh-Bh-
(4) Atiavibh|tÈrammaÓa VÊthi
(Mogha-vÈra vÊthi)
-Bh- "Na-Na"-Bh-Bh-Bh-
Bh = bhava~ga = life-continuum
At first only the bhava~ga-stream exists.
Na = bhava~ga-calana = vibrating life-continuum
At the arising sub-moment of this consciousness, the sense-object appears or becomes distinct at the mind-door.
Da = bhava~gupaccheda = arrested life-continuum
The bhava~ga-stream is cut off after the dissolution of this citta.
Ma = manodvÈrÈvajjana = mind-door adverting citta
It performs two functions: (a) adverting the mental stream towards the sense-object and takes the object into consideration, and (b) determining the object whether it is good or bad.
J = javana = impulsive consciousness enjoying the taste of the sense-object. One of the 29 kÈmajavana cittas functions as javana.
Td = tadÈlambaÓa = registering consciousness.
It immediately follows javana and runs for two consciousness-moments enjoying the taste of the sense-object and performing the registering function.
Bh = bhava~ga = life-continuum
At the end of the cognitive series the consciousness stream sinks into life-continuum.
VÊthi cittas in KÈmajavana ManodvÈra VÊthi
VÊthicittÈni tÊÓ'eva cittuppÈda das'eritÈ
VÊtthÈrena pan'etth'ekacattÈlÊsa vibhÈvaye.
AyaÑ ettha parittajavanavÈro.In this kÈmajavana mind-door cognitive process three kinds of cittas and the arising of ten cittas are told. In detail it should be made clear that forty-one cittas take part in the process.
Herein, these words describe the kÈmajavana-vÈra in the compendium of vÊthis.
Explanation
In kÈmajavana mind-door cognitive series there are only 3 types of consciousness-namely, "avajjana, javana and tadÈlambaÓa".
The number of cittas in the longest mind-door cognitive series is: 1 manodvÈrÈvajjana citta, 7 javana cittas and 2 tadÈlambaÓa cittas, totalling 10.
The number of cittas that can participate in the mind-door cognitive series is :
(a) manodvÈrÈvajjana citta 1
(b) kÈmajavana cittas 29
(c) tadÈlambaÓa cittas 11
Total= 41
AppanÈ-javana Mind-door Cognitive Series
(AppanÈ-javana ManodvÈra VÊthis)
AppanÈjavanavÈra pana vibh|tÈvibh|tabhedonatthi. TatthÈ tadÈrammaÓ' uppÈdo ca.
Tattha hi ÒÈÓasampayutta kÈmÈvacarajavanÈnaÑ aÔÔhannaÑ aÒÒatarasmiÑ parikamm 'opacÈr' Ènuloma gotrabhu nÈmena catukkhattuÑ tikkhattumeva vÈ yathÈkkamaÑ uppajjitvÈ niruddhe tadanantarameva yathÈrahaÑ catutthaÑ paÒcamaÑ vÈ chabbÊsati mahaggata-lokuttarajavanesu yathÈbhinÊhÈravasenayaÑ kiÒci javanaÑ appanÈvÊthiÑ otarati. Tato paraÑ appanÈvasÈne bhava~gapÈto va hoti.
Now in the appanÈjavana-vÈra vÊthi, there is no differentiation between clear object and obscure object. like wise there is no arising of registering consciousness. (Absorption is possible only with clear object.)
To elaborate, in this appanÈjavana-vÈra vÊthi, any one of the eight ÒÈÓasampayutta kÈmÈvacara javana cittas (i.e. four ÒÈÓasampayutta mahÈkusala cittas and four ÒÈÓasampayutta mahÈkiriya cittas) arises and dissolves four times or three times in due order as 'preparation' (parikamma), 'proximity' (upacÈra), 'conformity' (anuloma), and 'change of lineage' (gotrabhu). Immediately after they cease, in the fourth or fifth moment in accordance with the type of person, any one of the javanas among the twenty-six mahaggata and lokuttara javana cittas enters upon the process of absorption as it is conveyed by samatha-vipassanÈ bhÈvanÈ citta. After that, at the end of the appanÈjavana, there is subsidence into life-continuum.
Tattha somanassasahagatajavanÈnantaraÑ appanÈ pi somanassasahagatÈ va pÈÔika~khitabbÈ. UpekkhÈsahagatajavanÈnantaraÑ upekkhÈsahagata va. TatthÈ pi kusalajavanÈnantaraÑ kusalajava-naÒc'eva heÔÔhimaÒ ca phalattayaÑ appeti. KriyÈjavanÈnantaraÑ kriyÈjavanaÑ arahattaphalaÒc'Èti.
In that appanÈjavana-vÈra, immediately after a javana accompanied by joy, absorption accompanied by joy should be expected. Immediately after a javana accompanied by equanimity, absorption accompanied by equanimity should be expected.
In that javana-vÈra having identical felling (vedanÈ), immediately after a mahÈkusala ÒÈÓasampayutta javana, mahaggata or lokuttara kusalajavana and three lower phalajavana can arise as appanÈjavana (absorption). Immediately after a mahÈkiriya ÒÈÓasampayutta javana, mahaggata kiriyajavana as well as arahattaphalajavana can arise as absorption. So should it be noted.
DvattiÑsa sukkhapaÒÒamhÈ dvÈdas'opekkhakÈ paraÑ sukhitakriyato aÔÔha cha sambhonti upekkhÈ. PuthujjanÈna sekkhÈnaÑ kÈmapuÒÒa tihetuto TihetikÈmakriyato vÊtarÈgÈnaÑ appanÈ.
AyaÑ'ettha manodvÈre vÊthicittappavattinayo.
Following two somanassasahagataÑ ÒÈÓasampayuttaÑ mahÈkusala-javana cittas, thirty-twoappanÈjavanas can arise. Following two upekkhÈsahagataÑ ÒÈÓasampayutta mahÈkusala-javana cittas, twelve appanÈ-javanas can arise.
After two somanassasahagata ÒÈÓasampayutta mahÈkiriya-javana cittas, eight appanÈ-javanas can arise. After two upekkhÈsahagata ÒÈÓasampayutta mahÈkiriya-javana cittas, six appanÈ-javanas can arise.
For worldlings and three lower phalaÔÔha persons (forty-four) javana cittas can arise after four kÈmakusala tihetuka cittas. For those free from lust (I.e. Arahats) fourteen javana cittas can arise after four tihetukakÈmakiriya cittas. (32+12) and (8+6)
What have been said describes the arising of cognitive series in the mind-door.
Note: (1) Following two somanassasahagataÑ ÒÈÓasampayuttaÑ mahÈkusala javanas there can arise four somanassa mahaggatakusala javanas, sixteen somanassa magga javanas and twelve somanassa javanas of three lower phalas, totalling 32 javanas.
(2) Following two upekkhÈsahagataÑ ÒÈÓasampayutta mahÈkusala javanas there can arise five upekkhÈ mahaggatakusala javanas, four upekkhÈ magga javanas, and three upekkhÈ javanas of three lower phalas, totalling 12 javanas.
(3) After two somanassa ÒÈÓasampayutta mahÈkiriya javanas there can arise four somanassa mahaggata kiriyajavanas and four somanassa arahattaphala javanas, totalling.
(4) After two upekkhÈ ÒÈÓasampayutta mahÈkiriya javanas there can arise five upekkhÈ mahaggata kiriyajavanas and one upekkhÈ arahattaphala javana, totalling 6.
Explanations for AppanÈ-javana Mind-door
Cognitive Series
'AppanÈ' means 'absorption'. It refers to jhÈna, magga or phala absorptions.
In tranquility-meditation and insight-meditation appanÈ-javana manodvÈra-vÊthisarise when jhÈna or magga or phala is realized. In these vÊthis, one of the 26 appanÈ-javana cittas takes part in the javana-function.
26 appanÈjavanas = 5 r|pÈvacara kusala cittas
+ 4 ar|pÈvacara kusala cittas
+ 5 r|pÈvacara kiriya cittas
+ 4 ar|pÈvacara kiriya cittas
+ 4 magga cittas
+ 4 phala cittas.
If a tihetuka person, who is not yet an arahant, practises tranquility meditation correctly and diligently, he may attain 5 r|pÈvacara kusala jhÈnas and 4 ar|pÈvacara kusala jhÈnas, which are collectively called " 9 mahaggata kusala cittas ".
If an arahant undertakes tranquility meditation, he can attain 5 r|pÈvacara kiriya jhÈnas and 4 ar|pÈvacara kiriya jhÈnas, which are collectively called " 9 mahaggata kiriya cittas ".
If a tihetuka person undertakes insight-meditation properly and strenuously, he can attain four Path-wisdoms (magga-ÒÈÓas) and four Fruition-wisdoms (Phala-ÒÈÓas) which associate with eight lokuttara cittas (supramundane consciousness).
Five R|pÈvacara AppanÈ VÊthis
Manda: Bh- "Na-Da-Ma-Pa-U-Nu-Go-Jh"- Bh-
Tikkha: Bh- "Na-Da-Ma-U-Nu-Go-Jh" -Bh-
1. When the paÔibhÈga-nimitta (counter sign) of the meditation-subject appears at the mind-door, the life-continuum vibrates twice and becomes arrested (Na-Da). Then manodvÈrÈvajjana (Ma) adverts the consciousness-stream towards the counter sign, observes it and decides whether it is good or bad.
Then one of the two somanassa-sahagataÑ ÒÈÓasampayuttaÑ mahÈkusala cittasperforms the upacÈra-samÈdhi javana-function four times in a person of average wisdom (Manda-paÒÒa) under the names of
Pa = parikamma = preparation for jhÈna to arise,
U = upacÈra = proximity of jhÈna,
Nu = anuloma = conformity or connection between parikamma and jhÈna; it acts as a bridge harmonising the lower cittas with the higher cittas,
Go = gotrabhu = change of lineage; it cuts off the kÈma-lineage to form the mahaggata-lineage.
In a person of keen wisdom (Tikkha-paÒÒa), parikamma is omitted.
Immediately after gotrabhu, r|pÈvacara kusala first-jhÈna citta arises just once as appanÈ-javana. After that, the bhava~ga-stream flows on as usual.
2. The second r|pÈvacara-appanÈ vÊthi arises as above allowing r|pÈvacara kusala second-jhÈna citta to function as appanÈ-javana just once.
3. The third r|pÈvacara-appanÈ vÊthi also arises as in (1) allowing r|pÈvacara kusala third-jhÈna citta to function as appanÈ-javana just once.
4. The fourth r|pÈvacara-appanÈ vÊthi again arises as in (1) allowing r|pÈvacara kusala fourth-jhÈna citta to function as appanÈ-javana just once.
5. The fifth r|pÈvacara-appanÈ vÊthi arises as in (1), but instead of one of the two somanassasahagataÑ ÒÈÓasampayuttaÑ mahÈkusala cittas, one of the two upekkhÈ-sahagataÑ ÒÈÓa-sampayuttaÑ mahÈkusala cittas performs the upacÈra-samÈdhi javana-function four or three times and after that r|pÈvacara kusala fifth jhÈna cittaarises just once to function as appanÈ-javana.
Note: Since the first four r|pÈvacara jhÈnas are accompanied by sukha (pleasant feeling), they are somanassasahagata cittas. So, in these cases, the upacÈra-samÈdhi javanas must also be somanassasahagata cittas. In the case of the fifth jhÈna, it is upekkhÈsahagata citta; so it must be preceded by upekkhÈsahagata upacÈra-samÈdhi javana.
Four Ar|pÈvacara AppanÈ VÊthis
Manda: Bh-"Na-Da-Ma-Pa-U-Nu-Go-Jh"-Bh-
Tikkha: Bh- "Na-Da-Ma-U-Nu-Go-Jh"-Bh-
In order to attain ar|pÈvacara jhÈnas, the meditator must have attained the fifth r|pÈvacara jhÈna by meditating on a kasiÓa, and he must have contemplated on the faults of r|pa in the physical body.
He first develops the fifth r|pÈvacara jhÈna by meditating on the paÔibhÈga-nimittaof a kasiÓa. Then he comes out of the meditative absorption, ignores the paÔibhÈga-nimitta since it is connected with r|pa, concentrates on the infinite space (ÈkÈsa) that exists beyond the paÔibhÈga nimitta, and meditates: "ŒkÈsa, ÈkÈsa". When his subtle attachment to the paÔibhÈga-nimitta is eliminated, the nimitta disappears suddenly unfolding infinite space. He meditates on: "ÈkÈsa, ÈkÈsa",and when the degree of his concentration is high enough, the ar|pÈvacara appanÈ-vÊthi will come into effect.
1. When the object of infinite space (ÈkÈsa) appears at the mind-door, the bhava~ga-stream vibrates twice and becomes arrested (Na-Da). Then manodvÈrÈvajjana(Ma) adverts the mental stream towards the object, observes it and determines whether it is good or bad.
After that one of the two upekkhÈsahagataÑ ÒÈÓasampayuttaÑ mahÈkusala cittasfunctions as parikamma (Pa), upacÈra (U), anuloma (Nu), and gotrabhu (Go) in a person of average wisdom (manda-paÒÒa), or as upacÈra, anuloma and gotrabhu in a person of keen wisdom (tikkha-paÒÒa). Following these upacÈra-samÈdhi javanas,the first ar|pÈvacara kusala jhÈna, i.e. ÈkÈsÈnaÒcÈyatana-kusala citta arises once as appanÈ-javana, and then bhava~ga cittas flow on as life-continuum.
2. To go higher to the second ar|pÈvacara kusala jhÈna, the meditation takes ÈkÈsÈnaÒcÈyatana-kusala citta as the subject of meditation. He meditates: "viÒÒÈÓa, viÒÒÈÓa" repeatedly until he reaches absorption.
The second ar|pÈvacara appanÈvÊthi is the same as (1). The object that appears at the mind-door is ÈkÈsÈnaÒcÈyatana-kusala citta, which initiates the cognitive series of bhava~ga-calana (Na), bhavÈgu-paccheda(Da), manodvÈrÈvajjana (Ma), parikamma (Pa; omit in tikkha-paÒÒaperson), upacÈra (U), anuloma (Nu), gotrabhu (Go) and viÒÒÈnaÒcÈyatana kusala citta as appanÈ-javana (Jh) to arise. After that life-continuum (Bh) flows on as usual.
3. In the case of the third ar|pÈvacara jhÈna, the object that appears at the mind-door is nothingness (natthibho) which results from the omission of ÈkasÈnaÒcÈyatana-kusala citta. The cognitive series of consciousness arises as before terminating with ÈkincaÒÒÈyatana kusala citta as appanÈ-javana.
4. In going up to the fourth ar|pÈvacara jhÈna, the meditator concentrates on the ÈkincaÒÒÈyatana kusala cittaas the object of meditation. On realising the fourth ar|pÈvacara jhÈna,this object of ÈkincaÒÒÈyatana kusala citta appears at the mind-door causing the cognitive series of consciousness to arise as before. In this case nevasaÒÒÈ-nÈssaÒÒÈyatana-kusala citta arises once as appanÈ-javana and then bhava~ga cittasflow on as usual.
Note (1) Since all the ar|pÈvacara jhÈnas are upekkhÈsahagataÑ, the preceding upacÈrasamÈdhi javana cittas must also be upekkhÈsahagataÑ.
(2) Arahants can develop r|pÈvacara jhÈnas and ar|pÈvacara jhÈnas in the same way as described above. But instead of kusala cittas, kiriya cittas will arise. The vÊthi-formsare the same as above. In describing the cognitive process, not only the appanÈ-javanasbut also all the preceding upacÈra-samadhi javanas must be the corresponding kiriya-cittas.
JhÈna SamÈpatti VÊthis
'samÈpatti' means 'attainment'. A person, who has attained the r|pÈvacarafirst jhÈna, may enter the meditative absorption corresponding to that jhÈnawhenever he wishes. If he practises well, he may enter upon the jhÈna-absorptioninstantly and remain in the state of absorption for one hour, two hours, three hours, etc., up to seven days. During this period only the corresponding jhÈna cittas occur repeatedly and spontaneously taking the paÔibhÈga-nimittaas their object.
A person, who attains all the r|pÈvacara jhÈnas and the ar|pÈvacara jhÈnas, may enter the meditative absorption corresponding to any jhÈna. But he must develop the first jhÈnafirst; then, by eliminating vitakka, he develops the second jhÈna; then by eliminating vicÈra, he develops the third jhÈna, and so on.
The jhÈna-samÈpatti vÊthi runs as follows:
Manda: Bh-"Na-Da-Ma-Pa-U-Nu-Go-Jh-Jh---many times"-Bh-
Tikkha: Bh-"Na-Da-Ma-U-Nu-Go-Jh-Jh---many times"-Bh-
1. For attainment of r|pÈvacara jhÈna:
The paÔibhÈga-nimitta of the meditation subject appears at the mind-door causing the life-continuum to vibrate twice and become arrested (Na-Da). Then manodvÈrÈvajjana(Ma) adverts the mental stream to wards the paÔibhÈga-nimitta, observes it, and decides whether it is good or bad. After that, one of the two somanassasahagataÑ ÒÈÓasampayuttaÑ mahÈkusala cittas (take upekkhÈsahagataÑ ÒÈÓasampayuttaÑ mahÈkusala citta to enter the fifth jhÈna) functions as parikamma(omit for tikkhapaÒÒa person), upacÈra, anuloma and gotrabhu. Then r|pÈvacara kusala first jhÈna (or second, third, fourth or fifth jhÈna) citta functions many times as appanÈ-javana. When the meditative absorption is over, bhava~ga cittas sink into life-continuum.
2. For attainment of ar|pÈvacara jhÈna:
The infinite space (ÈkÈsa) unfolded by the disappearance of the paÔibhÈga-nimitta(take the corresponding object for the higher ar|pÈvacara jhÈna) enters the avenue of the mind-door and becomes distinct at the door causing the life-continuum to vibrate twice and become arrested. Then manodvÈrÈvajjanaadverts the mental stream to wards the paÔibhÈga-nimitta, observes it, and decides whether it is goo or bad.
After that, one of the two upekkhÈsahagataÑ ÒÈÓasampayuttaÑ mahÈkusala cittas functions as parikamma (omit for tikkha-paÒÒa person), upacara, anuloma, and gotrabhu. Then ÈkÈsÈnaÒcÈyatana kusala citta (or higher ar|pÈvacara kusala citta) functions many times as appanÈ-javana.When the meditative absorption is over, bhava~ga cittas sink into life-continuum.
Magga AppanÈ VÊthi
Those who undertake insight-meditation (vipassanÈ) contemplate the three characteristics of existence (ti-lakkhaÓa) -namely, impermanence (anicca), suffering (dukkha), and not-self (anatta). After developing ten insight-knowledge's (vipassanÈÒÈÓas), the realization of the Path and its fruition (magga and phala) follows up. There are four levels of maggaand phala. The magga-appanÈ vÊthi runs as follows.
Manda: Bh-"Na-Da-Ma-Pa-U-Nu-Go-Mg-Ph-Ph"-Bh-
Tikkha: Bh-"Na-Da-Ma-U-Nu-Go-Mg-Ph-Ph-Ph"-Bh-
1. When one of the three characteristics of existence enters the avenue of the mind-door and becomes distinct at the mind-door, the life-continuum vibrates twice and becomes arrested (Na-Da). After that manodvÈrÈvajjana (Ma) adverts the mental stream towards the object, observes it, and decides whether it is good or bad.
After that one of the four ÒÈÓasampayuttaÑ mahÈkusala cittas, observing the characteristic of existence, functions three times as parikamma(Pa), UpacÈra (U), and anuloma (Nu), and then, observing NibbÈna, functions once more as gotrabhu (Go). Following that sotÈpatti-maggajavana arises once observing NibbÈna. Then, without any lapse in time, the fruition of the magga, i.e., sotÈpatti-phala citta, functions twice as appanÈ-javana. After that bhava~ga cittas sink into life-continuum and the meditator comes out of the magga-vÊthi. He has now become a stream-winner (SotÈpanna), the first-stage noble person (AriyÈ).
If the meditator is a person of keen wisdom (tikkha-paÒÒa), parikammais omitted and phala-javana occurs three times.
In the above magga-vÊthi, parikamma, upacÈra, anuloma and gotrabhusignify the following things:
Pa= parikamma = preparation of magga,
U= upacÈra = proximity of magga,
Nu= anuloma = conformity or connection; it harmonises the lower cittas with the upper cittas;
Go= gotrabhu = the citta that cuts the puthujjana-lineage to form the ariya-lineage.
A puthujjana is a worldling or one who is bound by all ten fetters. Once a person becomes an ariyÈ, he is never reverted back to a puthujjanaagain. Thus gotrabhu has to cut the puthujjana lineage only once. So in later magga-vÊthis and phala-vÊthis, Vo = vodÈna (meaning 'purification') is inserted in place of Go = gotrabhu.
2. To realize the second magga and phala, the stream-winner (sotÈpanna) has to meditate on the three characteristics of existence again. When the second magga-vÊthi arises, it runs as above — the only changes necessary are: 'vodÈna' in place of 'gotrabhu', 'sakadÈgÈmi-magga'in place of 'sotÈpatti magga' and 'sakadÈgÈmi-phala' in place of 'SotÈpatti-phala'.
After this second magga-vÊthi the person becomes a sakadÈgÈmÊ (once-returner, i.e., he will return to the kÈma-abodes just once.)
3. If the sakadagÈmÊ undertakes insight-meditation further, he may develop the third magga vÊthi which occurs as the second magga-vÊthi- just change 'sakadÈgÈmi' into 'anÈgÈmi'.
The person now becomes an anÈgÈmÊ (non-returner, i.e., he will not be reborn in the kÈma abodes again).
4. If the anÈgÈmÊ undertakes insight-meditation further, he may develop the fourth magga-vÊthi. This vÊthiagain arises as before-just change 'anÈgÈmi' into 'arahatta'.
The person now becomes an arahant (a perfect one).
Phala-samÈpatti VÊthis
There are four noble individuals (ariya-puggala): the stream enterer (SotÈpanna), the once returner (sakadÈgÈmÊ), the non-returner (anÈgÈmi) and the perfect one (arahant).
Each noble individual may enter the meditative absorption corresponding to the fruition of the Path he has attained. By doing so, he is enjoying the peace of NibbÈna, and during this absorption the following phala-samÈpatti vÊthi arises.
Manda: Na-Da-"Ma-Pa-U-Nu-Vo-Ph-Ph-many times"-Bh
Tikkha: Na-Da-"Ma-U-Nu-Vo-Ph-Ph-Phmanytimes"-Ph
In order to develop the attainment of fruition (phala-samÈpatti), the noble individuals have to undertake insight-meditation again.
1. When one of the three characteristics marks of existence enters the avenue of the mind-door of a stream-enterer, the life-continuum vibrates twice and becomes arrested (Na-Da). The manodvÈrÈvajjana adverts the mental stream towards the characteristic sign, observes it, and decides whether it is good or bad. After that, one of the four ÒÈÓasampayutta mahÈkusala cittas,observing the characteristic sign, functions three times as parikamma(omit in tikkhapaÒÒa person), upacÈra and anuloma(Pa-U-Nu), and, observing NibbÈna, functions once as vodÈna (Vo). After that sotÈpatti-phala citta, observing NibbÈna, functions as appanÈ-javana many times as long as the person wishes up to seven days. Then bhava~ga cittas subside into life-continuum and the person arises from fruition-attainment.
2. The phala-samÈpatti vÊthis of the higher noble persons are the same as above-just change sotÈpanna and sotÈpatti-phala citta into sakadÈgÈmÊ and sakadÈgÈmi-phala citta, anÈgÈmÊ and anÈgÈmi-phalala-citta,and arahant and arahatta-phala-citta, respectively.
The Procedure of Registration
(TadÈrammaÓa-riyÈma)
SabbatthÈ pi pam' ettha aniÔÔhe ÈrammaÓe akusalavipÈkÈn'eva paÒcaviÒÒÈÓa-sampaticcha-nasantiraÓa-tadÈrammaÓÈni; iÔÔhe kusalavipÈkÈni; atiithe pana somanassasahagatÈn'eva santiraÓatadÈ-rammaÓÈni.
Moreover, in these five-door and mind-door cognitive series, with respect to all kinds (very great, great, slight, very slight) of sense-objects, if the object is undesirable, only unwholesome resultants, that is, akusala-vipÈka paÒcaviÒÒÈÓa, sampaticchana, santiraÓa and tadÈrammaÓa, will arise. When the object is desirable, only wholesome resultants, that is, kusalavipÈka paÒcaviÒÒÈÓa, sampaticchana, santirana and tadÈramaÓa, arise. Besides, if the object is extremely desirable, only the resultants accompanied by joy, that is somanassasahagata santiraÓa and tadÈrammaÓa, will arise.
TatthÈ pi somanassasahagatakriyÈjavanÈ vasÈne somanassasahagatÈn' eva tadÈrammaÓÈni bhavanti. UpekkhÈsahagatakriyÈjavanÈvasÈne ca upekkhÈsahagatÈn'eva houti.
Also among those tadÈrammaÓas, only somanasasahagata tadÈrammaÓa will arise at the end of somanassasahagata kriyajavana, and only upekkhÈsahagata tadÈrammaÓa will arise at the end of upekkhÈsahagata kriyajavana.
DomanassasahagatajavanÈvasÈne ca panatadÈrammaÓÈni c'eva bhava~gÈni ca upekkhÈsaha-gatÈn'eva bhavanti.
Moreover, at the end of domanassasahagatajavana, only upekkÈsahagata-tadÈramma-Óa and upekkhÈshagata-bhava~ga cittas can arise.
TasmÈ yadi somanassapaÔisandhikassa domanassasahagatajavanÈvasÈne tadÈramma-Óasambhavo natthi, tadÈ yaÑ kiÒci paricittapubbaÑ parittÈrammaÓam Èrabbha upekkhÈsahagatasantiraÓam uppajjati. Tam anantaritvÈ bhava~gapÈto va hotÊ ti pi vadanti ÈcariyÈ.
Therefore, in the case of one whose rebirth consciousness is accompanied by joy, if at the end of domanassasahagatajavana there is no occurrence of tadÈrammaÓa cittas, then, the teachers explain, there arises an upekkhÈsahagatasantÊraÓa citta apprehending any familiar trivial object. Immediately after that there is subsidence into life-continuum.
Note: Pleasant feeling and painful feeling are diametrical opposites. So cittas accompanied by the one cannot arise in immediate succession to cittas accompanied by the other. However, cittas accompanied by either of these opposed feelings can be immediately preceded or followed by cittas accompanied by neutral feeling. Thus, if there is occasion for tadÈlambaÓa cittas to follow domanassa javanas, only upekkhÈsahagata tadÈlambaÓas will arise. If there is no scope for tadÈlambaÓas, domanassa javanas will be followed immediately by upekkhÈsahagata bhava~ga cittas.
Now for a person whose rebirth-consciousness is a somanassasahagata mahÈvipÈka citta, then his bhava~ga citta is also the same somanassasahagata mahÈvipÈka citta. If this person gets angry, and there is no occasion for tadÈlambaÓa cittas to arise, bhava~ga cittas must follow the domanassa javanas. But the regular somanassabhava~ga cannot arise, owing to the law that cittas with opposite feelings cannot arise in immediate succession. In such a case, the ancient teachers of Abhidhamma said, that an upekkhÈsahagata santiraÓa citta occurs once, serving as a buffer between the painful mental feeling of the javana and the pleasant mental feeling of the bhava~ga. On such an occasion the upekkhÈ-santiraÓadoes not perform the investigating function. It takes an object different from that of the cognitive series some unrelated sense-sphere object with which one is already familiar—and functions simply to pave the way back to the normal flow of the somanassa bhava~ga. This special upekkhÈsahagata santiraÓa citta is termed " Ègantuka-bhava~ga ", meaning the "guest-bhava~ga".
The Law of Registration
TathÈ kÈmÈvacarajavanÈvasÈne kÈmÈvacarasattÈnaÑ kamÈvacaradhammesv'eva arammaÓabh|tesu tadÈrammaÓaÑ icchantÊ ti.
Besides, tadÈrammaÓas or registering cittas arise only at the end of kamÈvacarajavanas, only in sense-sphere beings, only when the sense-objects belong to the sense-sphere.
Note: TadÈlambaÓas arise only at the end of kÈma-javanas, only in kÈma-beings, only when kÈma-objects appear at the sense-door. They do not arise after appanÈjavanas or in brahmas or when the sense-object is paÒÒatti, mahaggata or NibbÈna.
KÈme javanasattÈrammaÓÈnaÑ niyame sati vibh|te ' timahante ca tadÈrammaÓaÑ ÊritaÑ.
AyaÑ ettha tadÈrammaÓaniyamo.
When there is certainty that the javanas, the beings, and the sense-objects belong to the sense-sphere, then it can be said that tadÈrammaÓa cittas arise both in vibh|tÈrammaÓa vÊthis and in atimahantÈrammaÓa vÊthis.
Herein, what have been said is the law or procedure of registration.
The Procedure of Javana
(JavananiyÈma)
Javanesu ca parittajavanavÊthiyaÑ kÈmÈvacarajavanÈni sattakhattuÑ chakkhattuÑ eva vÈ javanti. MandappavattiyaÑ pana maraÓakÈlÈdÊsu paÒcavaram eva.
Moreover, among the javanas, in a kÈmajavana cognitive series, the kÈmÈvacarajava-nasoccur either seven times or six times.
But in the case of a feeble cognitive process, such as at the time of dying, etc., the kÈmÈvacarajavanas occur only five times.
Bhagavato pana yamakapÈÔihÈriyakÈlÈdÊsu lahukappavattiyaÑ cattÈri paÒca vÈ paccavekkhaÓacittÈni bhavantÊ ti pi vadanti.
Moreover, at the time of the Twin Miracle of the Buddha and the like, when the cognitive process is rapid, paccavekkhaÓajavana cittas (reviewing consciousness) occur only four or five times. So it is said by the commentators.
Frequency of AppanÈjavana
Œdikammikassa pana paÔhamakappanÈyaÑ mahaggatajavanÈni abhiÒÒÈjavanÈni ca sabbadÈ pi ekavÈram eva javanti. Tato paraÑ bhava~gapÈto.
Furthermore, in the first cognitive series of absorption of the beginner, the mahaggatajavanaoccurs only once. Also the abhiÒÒÈjavana at all times arises only once. Then comes subsidence into life-continuum.
CattÈro pana magg'uppÈdÈ ekacittakkhaÓikÈ. Tato paraÑ dve tÊÓÊ phalacittÈni yathÈrahaÑ uppajjanti. Tato paraÑ bhava~gapÈto.
Besides, the four Path-consciousness arise only for one consciousness-moment. Thereafter, two or three Fruition-consciousness arise in accordance with the manda-paÒÒÈperson or the tikkhapaÒÒÈ person. Then comes subsidence into life-continuum.
NirodhasamÈpattikÈle dvikkhattuÑ catutthÈruppajavanaÑ javati. Tato paraÑ nirodhaÑ phusati. VuÔÔhÈnakÈle ca anÈgÈmiphalaÑ vÈ arahattaphalaÑ vÈ yathÈrahaÑ uppajjitvÈ niruddhe bhava~gapÈto va hoti.
At the time just before the attainment of cessation (nirodhasamÈpatti), the fourth ar|pÈvacara-javana occurs twice. After that the cessation of cittas, cetasikas and cittajarupas is affected. When emerging from cessation, either the fruition consciousness of non-returning (anÈgÈmi-phala citta) or the fruition consciousess of arahantship (arahattaphala citta) arises once according to person whether he is a non-returner or an arahant. When it ceases, there is subsidence into life-continuum.
SabbattÈ pi samÈpattivÊthiyaÑ pana bhava~gasoto viya vÊthiniyamo natthi ti katvÈ bah|ni pi labbhantÊ ti.
In all the cognitive series of attainments (jhÈnasamÈpatti and phalasamÈpatti), as in the stream of the life-continuum, there is no fixed procedure to be noted. It should be understood that many (mahaggata or phala) javanas arise (in immediate succession). This concludes the javana-niyama.
Summary
SattakkhattuÑ parittÈni maggÈbhiÒÒÈ sakiÑ matÈ avasesÈni labbhanti javanÈni bah|ni pi.
AyaÑ ettha javananiyamo.
It should be known that kÈmÈvacarajavana arise at most seven times, the magga-javana and the abhiÒÒÈna-javana only once, the rest (mahaggatajavanaand phalajavana) many times.
Herein, this is the procedure of javanas.
AbhiÒÒÈÓa AppanÈ VÊthis
(Supernormal Knowledge)
Those who have developed all the r|pÈvacara jhÈnas and all the ar|pÈvacara jhÈnas in all the ten kasiÓas may practise further according to the instructions given in the Buddhist canons to attair the five lokiya abhiÒÒÈs (mundane supernormal knowledges). These supernormal powers are attainable through the atmost perfection in mental concentration, and they are related to the higher knowledge associated with the fifth r|pÈvacara jhÈna.
1. Iddhividha AbhiÒÒÈÓa—various divine powers, such as being one he becomes manifold, and having become manifold he again becomes one. Without being obstructed he passes through walls and mountains, just as if through the air. In the earth, he dives and rises again, just as if in the water. He walks on water without sinking, just as if on the earth. Crosslegged he floats through the air, just as a winged bird.
2. Dibbasota AbhiÒÒÈÓa—divine ear that can hear sounds both heavenly and human, far and near.
3. Dibbacakkhu AbhiÒÒÈÓa—divine eye that can see objects both heavenly and human, far and near, hidden or exposed. It can see beings in the woeful abodes as well as those in the celestial abodes.
4. ParacittavijjÈnana AbhiÒÒÈÓaor cetopariya—ÒÈÓa—the ability to know other's thoughts in many ways or to penetrate the minds of others.
5. PubbenivÈsÈnussati AbhiÒÒÈÓa— the ability to remember mainfold former existence, such as one birth, two births,...five births...one hundred thousand births; to remember amny formations and dissolution of worlds: "There I was, such name I had, ...and vanishing from there I entered somewhere else into existence, ... and vanishing from there I again reappeared here".
Based on dibbacakkhu abhiÒÒÈÓa,one can further develop the following two supernormal powers:
6. YathÈkamm|pagaÒÈÓa— the power to see beings in the thirty-one planes of existence and also their respective kammas which have given rise to their rebirths. It sees beings vanishing and reappearing, low and noble ones, beautiful and ugly ones. It sees how beings are reappearing according to their kammas.
7. AnÈgataÑsaÒÈÓa — the power to know future events, future existences and future worlds.
So we may say there are seven lokiyaabhiÒÒÈÓas. But when we count five mundane supernormal knowledges, yathÈkamm|pagaÒÈÓaand anÈgataÑsaÒÈÓa are included in dibbacakkhu. Also cut|pÈpataÒÈÓa, which is the knowledge with regard to the dying and reappearing of beings, is included in dibbacakkhu.
When we count six supernormal powers as in chalÈbhiÒÒa, we add ÈsavakkhayaÒÈÓa to five lokiya-abhiÒÒÈÓas.
8. Œsavakkhaya-ÒÈÓa—the arahattamaggaÒÈÓa, which is the knowledge associated with arahattamagga that can extinct all cankers (Èsavas)
The abhiÒÒÈ vÊthi is of the form:
Na-Da-"Ma-Pa-U-Nu-Go-BhiÒ"-Bh
Suppose a person, who has attained the mundane supernormal powers, wants to become manifold. He meditates on the pathavÊ-kasiÓaand develops the r|pÈvacara kusala fifth jhÈna for a few moments.
Then he comes out of the jhÈnaand, having arrested his life-continuum, makes a strong wish or resolution: "Let there be one thousand identical but srparate forms of myself."
He has complete confidence that his resolution will materialize. The created forms appear in his mind-door causing the life-continuum to vibrate twice and become arrested. The manodvÈrÈvajjanaadverts the mental stream towards the objects, observe them and decide whether they are good or bad. Then observing the one-thousand created forms, the r|pÈvacarkusala fifth jhÈna, accompanied by the supernormal knowledge of iddhividha, arises once functioning as abhiÒÒÈjavana. Then bhava~ga cittas follow up. As soon as abhiÒÒÈÓajavana arises, the one-thousand created forms come into existence.
Other mundane supernormal powers are brought into play in a similar way.
Nirodha-samÈpatti VÊthi
'NirodhasamÈpatti' means 'attainment of extinction'. This vÊthi is developed to suspend temporarily all consciousness and mental activity. following immediately upon the semiconscious state called the 'sphere of neither-perception-nor-nonperception' (nevasaÒÒÈnÈsaÒÒÈyatana jhÈna).
Only a non-returner or an arahant, who has attained all the r|pÈvacara jhÈnas and the ar|pÈvacara jhÈnas, is able to develop the attainment of cessation. The procedure for developing this attainment is as follows.
First of all the person who wants to develop the attainment of cessation meditates on the counter-image of the earth-kasiÓa in order to develop the first r|pÈvacarakusala jhÈna. Then he emerges from it and meditates on the jhÈna factors with respect to their characteristics of impermanence, suffering and non-self. He repeats this procedure with the r|pÈvacarakusala second, third, fourth and fifth jhÈnas, and then also with the ar|pÈvacarakusala first, second, and third jhÈnas.
Then he made four resolutions (adhiÔÔhÈna).
1. May I remain in nirodhasamÈpatti for one hour, two hours,......, one day, two days, ......., or seven days (provided the period does not exceed his life-span which he can know.
2. May my body, the things I am using and the abode I am occupying be not harmed nor destroyed by any means (he can demarcate the area as much as he likes).
3. May I come out of the nirodhasamÈpatti as soon as the Buddha wishes to see me (this is at the time when the Buddha is alive).
4. May I come out of the nirodhasamÈpatti as soon as the congregation of monks wishes my presence (this is done out of respect for the congregation of monks).
Now the person develops the ar|pÈvacarakusala fourth jhÈna and soon after the occurence of nevasaÒÒÈn'ÈsaÒÒÈyatana kusala citta as appanÈjavana for two consciousness-moments, the stream of consciousness is cut off — no cittas, cetasikas and cittaja-r|pa (corp|reality formed by citta) arise any more.
The person will remain in this state of extinction of consciousness, its concomitants and cittaja-r|patill the end of the period he has resolved to remain in nirodhasamÈpatti. Though he does not breathe, eat, drink or know anything, he is still alive.
When he comes out of the nirodhasamÈpatti, anÈgÈmi-phala citta arises once as appanÈ-javana if he is an anÈgÈmÊ, or arahatta-phala citta arises once as appanÈ-javana if he is an arahant. Then bhava~ga cittas subside into life-continuum.
Analysis by way of Individuals
(Puggalabheda)
DuhetukÈnaÑ ahetukÈnaÒ ca pan' ettha
kriyÈjavanÈni c'eva appanÈjavanÈni ca na
labbhanti. TatthÈ ÒÈÓasampayuttavipÈkÈni ca
sugatiyaÑ. DuggatiyaÑ pana ÒÈÓavippayuttÈni
ca mahÈvipÈkÈni na labbhanti.
Moreover, in these cognitive series, the funtional javanas and the appanÈjavanasdo not arise either in duhetuka persons or in ahetuka persons. Also ÒÈÓasampayuttamahÈvipÈkacittas do not arise in a blissful plane. Furthermore, ÒÈÓavippayuttamahÈvipÈkacittas do not occur in a woeful plane.
Explanation:
Ahetuka persons are those whose rebirth-consciousness has no roots. Duhetuka persons are the ones having two roots (alobha and adosa) in their rebirth consciousness. These two types of persons will never attain jhÈnas or maggas. So functional javanas, which are exclusive to arahants, and appanÈjavanas cannot arise in them.
Furthermore, in a blissful plane such as the human world or the sense-sphere heavens, ÒÈÓasampayuttamahÈvipÈka cittas do not arise in the ahetuka or duhetaka persons to perform the registering function; for duhetuka beings, the tadÈlambana cittas are the three santiraÓas and the four ÒÈÓavippayuttavipÈka cittas whereas for ahetuka persons, only the three santiraÓas perform as tadÈlambana cittas.
Therefore, in the woeful abodes inhibited by only ahetuka persons, ÒÈÓavippayuttamahÈvipÈka cittas do not occur.
Tihetukesu ca khÊnÈsavÈnaÑ kusalÈkusalajavanÈni na labbhanti. TathÈ sekkhaputhujjanÈnaÑ kriyÈjavanÈni. DiÔÔhigatasampayuttavicikicchÈjavanÈni ca sekkhÈnaÑ. AnÈgÈmipuggalÈnaÑ pana paÔighajavanÈni ca na labbhanti.
Among tihetuka persons, to arahants, no kusala or akusala-javanas arise. Similarly, to noble persons who are not yet arahants as well as to worldlings, kiriya javanas do not occur. Nor do javanas associated with wrong view and doubt arise in sekkhapersons, that is, non-arahant ariyas. To non-returners (anÈgÈmÊs) there are no javanas associated with aversion. Lokuttarajavanas are experienced only by noble ones (ariyas) according to their respective attainments.
Explanation:
Those whose rebirth-consciousness has three roots (alobha, adosa, amoha) are called tihetuka persons. These persons, by practising samathavipassanÈ meditations, can attain jhÈnas, maggas and phalas.
Since akusala and kusala cittas no longer occur in arahants, they will not experience akusala and kusala javanas. On the other hand, since kiriya javanas can arise only in arahants, wordlings and non-arahant noble ones cannot experience kiriyajavanas.
Again since sekkha-persons have eradicated wrong view and doubt completely, they will not experience javanas associated with wrong view and doubt. Moreover, the non-returners have also totally eliminated anger (dosa) in addition to diÔÔhi and vicikicchÈ. So domanassajavanas will never arise in non-returners.
Total cittas experienced by various Persons
AsekkhÈnaÑ catucattÈÄisa sekkhÈnaÑ uddise ChapaÒÒÈs' ÈvasesÈnaÑ catupaÒÒÈsa sambhavÈ. AyaÑ ettha puggalabhedo.
It should be pointed out that the total number of vÊthi cittas that can arise as they should in arahants is forty four, in sekkha-persons fifty six, and in the rest (worldlings) fifty four.
Herein, this is the analysis by way of individuals.
Explanation:
Arahants, referred to here as 'asekkhas', meaning 'those beyond training', have eliminated all defilements and thus no longer experience any unwholesome cittas. The forty-four cittas they can experience are: 18 ahetuka cittas + 8 mahÈvipÈka cittas + 8 mahÈkiriya cittas + 5 r|pÈvacarakiriya cittas + 4 ar|pÈvacarakiriya cittas + 1 arahatta phala citta.
These figures are for those who attain all the nine mahaggata jhÈnas in the sense-sphere. For those who do not attain all the jhÈnas, the number of the jhÈnas they cannot experience yet should be subtracted from the total number of cittas.
Now wordlings, who are born with three roots, can acquire all the nine mahaggatakusala jhÈnas by undertaking samatha-bhÈvanÈ. So the fifty-four cittas they can experience are: 12 akusala cittas + 17 ahetuka cittas with the exception of hasituppÈda + 8 mahÈkusala cittas + 8 mahÈvipÈka cittas + 5 r|pÈvacarakusala cittas + 4 ar|pÈvacarakusala cittas.
Here again, for those who do not attain any jhÈnas, the 9 mahaggatakusala cittasmust be subtracted from the total number of 54.
Now 'sekkhas', meaning 'trainees', refer to the four maggaÔÔhapersons and the three lower phalaÔÔha persons. The maggaÔÔhapersons last for just one consciousness-moment while the corresponding magga-cittasare arising. Soon after the magga-cittas dissolve, they become phalaÔÔhapersons. The three lower phalaÔÔha persons are the stream-enterer (sotÈpanna), the once-returner (sakadÈgÈmÊ), and the non-returner (anÈgÈmÊ).
Since sotÈpatti-magga totally eliminates diÔÔhi and vicikicchÈ, the four diÔÔhigatasampayutta lobhÈm|la cittas and the one vicikicchÈsampayuttamoham|la citta cannot arise in a stream-enterer. Subtracting these five cittas from 54 cittas which can arise in a tihetuka worldling and adding one sottapattiphala citta that the stream-enterer can enjoy, we got fifty cittas that can arise in a stream-enterer.
Again if we add the four magga-cittas, anÈgÈmiphala citta and sakadÈgÈmi citta to fifty, we get the fifty-six cittas that can occur in sekkhas.
Analysis by Way of Planes
(Bh|mibheda)
KÈmÈvacarabh|miyaÑ pan'etÈni sabbÈni pi vÊthicittÈni yathÈrahaÑ upalabbhanti.
R|pÈvacarabh|miyaÑ paÔighajavana-tadÈrammaÓa-vajjitÈni.
Ar|pÈvacarabh|miyaÑ paÔhamamagga-r|pÈvacara hasana-heÔÔhimÈruppa-vajjitÈni ca labbhanti.
In the sense-sphere (kÈmabh|mi) all these foregoing vÊthi-cittas as they should according to persons.
In the fine-material sphere (r|pabh|mi) all the vÊthi-cittas with the exception of dossam|lajavanas and tadÈrammanas will occur.
In the immaterial sphere (ar|pabh|mi) all the vÊthi cittas with further exception of sotÈpattimagga citta, r|pÈvacara cittas, hasituppÈda, and the lower ar|pavacara cittas will occur.
SabbathÈ pi ca taÑtaÑ pasÈdarahitÈnaÑ taÑtaÑ dvÈrikavÊthicittÈni na labbhant'eva.
AsaÒÒasattÈnaÑ pana sabbathÈ pi cittappavatti natth'evÈ ti.
In all planes, to those who are devoid of some particular sense organs (pasÈda), the cognitive series connected with the corresponding doors do not occur. Moreover, to asaÒÒasatta brahmÈs (who have only r|pa), all forms of cognitive series do not arise.
AsÊti vÊthicittÈni kÈme r|pe yathÈrahaÑ CatusaÔÔhi tathÈruppe dvecattÈÄisa labbhare.
AyaÑ ettha bh|mivibhÈgo.
In the sense sphere (kÈma-bh|mi) the total number of vÊthi-cittasthat arise in various individuals, as they should amounts to eighty. In the fine-material sphere (r|pa-planes) sixty-four vÊthi cittas can occur whereas in the immaterial sphere (ar|pa-planes) forty-two cittas can participate in cognitive processes.
Herein, this is the analysis by way of planes.
Explanation:
The eighty vÊthi-cittas that occur in the sense-sphere include all cittas except the nine-mahaggata vipÈka cittas, which never take part in cognitive processes.
In the fine material sphere two dosam|la cittas, eight mahÈvipÈka cittas, two ghÈnaviÒÒÈÓas, two jivhÈviÒÒÈÓas, and two kÈyaviÒÒÈÓas, totalling sixteen cittas, do not occur. R|pa-brahmÈs do not have ghÈnapasÈda, jivhÈ-pasÈda, kÈyapasÈda, and the registering function. Dosam|la cittas destroy jhÈnas and can burn r|pa-brahmÈs to death. So subtracting these 16 cittas from the 80 vÊthi-cittas above, we get 64 vÊthi-cittasfor the r|pa-planes.
In the immaterial sphere sotÈpattimagga, five r|pÈvacarakusala cittas,five r|pÈvaca-rakriya cittas, hasituppÈda, paÒcadvÈrÈvajjana, two sotaviÒÒÈÓas, two cakkhuviÒÒÈÓas, two saÑpaticchanas, three santÊraÓas, totalling 22 cittas, also do not occur. So the number of vÊthi-cittas for the ar|pa-planes is 64-22=42.
Classification of Individuals
There are four types of puthujjanas (wordlings) and eight types of ariya-puggala(noble persons or individuals).
1. Duggati-ahetuka puggala
2. Sugati-ahetuka puggala 4 Puthujjanas
3. Dvihetuka puggala (wordlings)
4. Tihetuka puggala
5. SotÈpatti-maggaÔÔha
6. SakadÈgÈmi-maggaÔÔha 4 MaggaÔÔhas
7. AnÈgÈmi-maggaÔÔha (Path-persons)
8. Arahatta-maggaÔÔha
9. SotÈpatti-phalaÔÔha
10. SakadÈgÈmi-phalaÔÔha 4 PhalaÔÔhas
11. AnÈgÈmi-phalaÔÔha (Fruition-persons)
12. Arahatta-phalaÔÔha
Explanation:
'Duggati'means 'woeful course of existence', and 'Sugati' means 'happy course of existence.
1. 'Duggati-ahetuka puggla' means 'persons born with ahetuka akusala-vipÈka santÊraÓa citta in woeful abodes'. They refer to animals, woeful ghosts, demons, and persons suffering in hell.
2. 'Sugati-ahetuka-puggala' are 'persons born with ahetuka kusala-vipÈka-santiraÓa citta in the human abode and catumahÈrÈjika-devaabode'. They are the ones who are retarded, dumb, blind or deaf from birth.
3. 'Dvihetuka-puggala' refers to human beings and devas who are born with ÒÈÓa-vippayutta mahÈvipÈka cittas, which lacks wisdom. These persons cannot attain jhÈnas and maggas in the present life however much do they try. They may, however, become tihetuka-puggala in the next life as the result of their meditation efforts in the present life, and then attain jhÈnas and maggas easily if they meditate again.
'Tihetuka-puggala'refers to human beings and devas who are born with ÒÈÓasampayutta mahÈvipÈka cittas, which contain wisdom. These persons may attain all the jhÈnasand all the maggas if they strenuously undertake tranquility and insight meditations.
The four maggaÔÔhas and the four phalaÔÔhas are the eight noble persons (ariyas). They all are tihetuka-puggalas. The maggaÔÔhaslast for just one consciousness-moment while they are realizing the corresponding magga-ÒÈÓa. As soon as the magga-citta dissolves and phala-citta arises, they become phalaÔÔhas. So we cannot see the four maggaÔÔhas. The four phalaÔÔhas are known as the stream-enterer (sotÈpanna), the once-returner (sakadÈgÈmÊ), the non-returner (anÈgÈmÊ) and the perfect one (arahant).
Table 4:3 Puggalas and Cittas
The cittas that can arise in various persons in different abodes are tabulated below.
| Puggala | KÈma-bh|mi | R|pa-bh|mi | Ar|pa-bh|mi |
| Duggati-ahetuka | Akusala cittas 12 Ahetuka cittas 17 (hasitu excepted) MahÈkusala cittas 8 Total 37 | Nil | Nil |
| Sugati-ahetuka+ Dvihetuka | As above 37 MahÈvipÈka ÒÈÓavippayutta 4 Total 41 | Nil | Nil |
Review Questions
1. What is vÊthi? What are the six types of consciousness and the six types of vÊthis connected with them?
2. What are the causes, which give, rise to vÊthis or cognitive series of consciousness?
3. Describe the six types of presentation of sense objects at the six sense doors. What is the threefold presentation of sense-objects to vÊthi freed cittas?
4. How long can cittas and r|pasexist? How can the intensity of sense-objects be determined?
5. What are vÊthi-cittas and vÊthi-vimutti cittas? Which cittas participate in cognitive processes in the sense sphere?
6. When a visible object of very great intensity strikes the eye-door, what cognitive process will occur? Explain it.
7. Write the vÊthi-form for mahantÈrammana cakkhudvÈra vÊthi and explain it.
8. Explain the cognitive series of consciousness, which arises when a loud sound strikes the ear-door.
9. When you smell perfumes, what type of cognitive process will occur? Explain it.
10. When a visible object of slight intensity strikes the eye-door, what type of vÊthi will arise? Write the vÊthi-forms and explain the symbols.
11. Enumerate the cittas that can participate in the five-door cognitive processes. Which cittas participate in mind-door cognitive processes?
12. When we encounter an aquaintant we recognize his features and his names immediately. What cognitive processes must have arisen in order to know in such a way?
13. When we watch a movie, we seem to see and hear simultaneously. Explain the reasons why this happens.
14. When you remember a past event, what type of cognitive process occur in you? Explain it.
15. What is the difference between the consequent process and the independent process in kÈmajavana manodvÈra vÊthis. Explain with examples.
16. Explain ativibh|tÈrammana manodvÈra vÊthi. Enumerate the cittas that can participate in it.
17. What cognitive process takes place when a meditator is reflecting upon (1) an earth-kasiÓa with open eyes, and (2) the acquired sign with closed eyes?
18. A yogÊ is reflecting upon the counter sign of an earth kasiÓa. Explain the cognitive process that arises in him (1) before he attains jhÈna, and (2) When he reaches jhÈna.
19. A beginner is undertaking ÈnÈpÈnassati. Explain the cognitive process which occurs when he (1) reaches access jhÈna, and (2) attains the first r|pÈvacara jhÈna.
20. A Lay-yogÊ, who has attained the first r|pÈvacara jhÈna in ÈnÈpÈnassati, is meditating on to attain the second jhÈna. Explain the cognitive process, which occurs (1) before he attains the second jhÈna, and (2) When he reaches the second jhÈna.
21. A man emerges from the fifth r|pÈvacara jhÈna and meditates upon infinite space. What will be his cognitive process (1) before he reaches absorption, and (2) when he reaches absorption?
22. A person meditates upon ÈkincaÒÒÈyatana kusala citta. What cognitive process will arise when he reaches appanÈ?
23. A yogÊremains absorbed in the attainment of the third r|pÈvacara kusala jhÈna. Explain his cognitive process.
24. A wordling is meditating upon the three characteristic marks of existence. What cognitive process arises in him (1) before he attains magga-ÒÈÓa, and (2) when he reaches magga?
25. What cognitive process occurs (1) when a person first attains the fifth r|pÈvacara jhÈna, and (2) when he enters into that jhÈna-samÈpatti?
26. A yogÊis enjoying the bliss of NibbÈna by remaining in Fruition attainment of SotÈpatti Phala. Explain the cognitive process that arises in him.
27. A stream-enterer undertakes insight meditaition and attains sakadÈgÈmi maggaand phala. What is his cognitive process (1) before reaching appanÈ, and (2) when appanÈ-javana arises.
28. Describe the cognitive process of an Arahant when he is enjoying phala-samÈpatti.
29. How many times does kÈmajavana arise (1) in normal situation, (2) at the time of dying, (3) at the time of the twin-miracle of the Buddha, and (4) at the time preceding appanÈ-javana?
30. How many times does appanÈjavana arise (1) in r|pÈvacara-appanÈ vithis, (2) in ar|pÈvacara-appanÈ vÊthis, (3) in jhÈna-samÈpatti vÊthis, (4) in magga-appanÈ vÊthis, (5) in phala-samÈpatti vÊthis, (6) in abhinnÈ-appanÈ vÊthis, and (7) in nirodha-samÈpatti vÊthis?
31. Which cittas participate in cognitive processes:
(1) in the sense-sphere (kÈmaloka),
(2) in the fine material sphere (R|paloka),
(3) in the immaterial sphere (Ar|paloka)?
32. Enumerate the cittas, which can arise (1) in wordlings, (2) in sekkha-persons, and (3) in asekkha-persons.
33. Enumerate the cittas which can arise (1) in a cat, (2) in a woeful person, (3) in a retarded man born blind, (4) in an intelligent person, (5) in a deva, (6) in a r|pa-brahma,(7) in an ar|pa-brahma, (8) in a stream-enterer, (9) in a non-returner, and (10) in an arahant.
Conclusion
Icc'evaÑ chadvÈrikacittappavatti yathÈsambhavaÑ bhava~gantaritÈ yÈvatÈyukam abbocchinnÈ pavattati.
As has been said the cognitive process at the six doors continues on uninterrupted as long as life lasts as it should arise in such and such sense doors separated only be life-continuum between cognitve series.
Iti Abhidhammathasa~gahe
VÊthisa~gahavibhÈgo nÈma
catuttho paricchedo.
Thus ends the fourth chapter in the Manual of Abhidhamma entitled the Compendium of the Cognitive Process.
Chapter V
COMPENDIUM OF THE PROCESS-FREED
(VÊthimuttasa~gahavibhÈga)
Introduction
VÊthicittavasen'evaÑ pavattiyam udÊrito
Pavattisa~gaho nÈma sandhiyaÑ dÈni vuccati.
Thus the compendium of the occurrence of consciousness has been described by way of the cognitive process during the course of existence. Now the compendium of the occurrence of consciousness at rebirth will be told.
Catasso bhumiyo, catubbidhÈ paÔisandhi, cattÈri kammÈni, catudhÈ maraÓ' uppatti c'Èti vÊthimuttasangahe cattÈri catukkÈni veditabbÈni.
In the compendium of process-freed consciousness four sets of four should be understood as follows:
(1) four planes of existence,
(2) four modes of rebirth,
(3) four kinds of kamma, and
(4) four modes of death.
The Four Planes of Existence
(Bhumicatukka)
Tattha apÈyabh|mi, kÈmasugatibh|mi,
r|pÈvacarabh|mi, ar|pÈvacarabh|mi c'Èti
catasso bh|miyo nÈma of these, the four planes are:
(i) the woeful plane,
(ii) the sensuous blissful plane,
(iii) the fine-material plane, and
(iv) the immaterial plane.
The Woeful Plane
(ApÈyabh|mi)
TÊsu nirayo, tiracchÈnayoni, pettivisayo, asurakÈyo c'Èti apÈyabh|mi catubbidhÈ hoti.
Among these, the woeful plane is fourfold:
(i) hell,
(ii) the animal kingdom,
(iii) the world of petas (woeful ghosts), and
(iv) the world of asuras (demons).
Explanation
The word 'apÈya' literally means 'that which is devoid of happiness'. This is the collective name for those realms of existence in which pain and misery greatly exceed happiness. These are the realms where evil-doors are reborn as a consequence of their evil deeds.
'ApÈyabh|mi'is also known as 'kÈmaduggatibh|mi', which literally means ' sensuous woeful plane'. Beings in these planes also enjoy sensuous pleasures, but miseries abound in them. The four woeful planes also belong to the sense-sphere (kÈmaloka) just as the seven sensuous blissful planes do. So the sense-sphere consists of eleven planes.
Hell (niraya)
'Niraya'or 'ni+aya' literally means 'no happiness'. Niraya or hell is the lowest plane of existence in the Buddhist cosmos, the place of the most intense suffering. It is said that the beings in hell have to suffer the results of their evil deeds from the beginning of their lives until the end, without a moment's respite. It is not an eternal hell, however. Upon the exhaustion of their evil kamma, these beings may be reborn in good states as the result of their past wholesome kamma.
There are eight great hells, of increasign intensity of torment. They are named SaÒjiva, KÈÄasutta, Sa~ghÈta, Roruva, MahÈroruva, TÊpana, MahÈtÈpana, and Avici. of these, Avici is the lowest and most terrible.
Each great hell is surrounded on each of its four sides by five minor hells — viz., sewage swamp, field of hot ash, forest of thorny trees, forest of knife-leaves, and hot river with canes. So each great hell is surrounded by twenty minor hells (ussada), bringing the total to 160 minor hells. (Devad|ta Sutta)
The Animal Kingdom
'Tiracchana' literally means 'move about lengthwise'. The animals are beings, which move about lengthwise or longitudinally, not vertically like man. They are also long longitudinally. Some have two legs, some have four, some have many and some have none. Some live in water, some on land, and some in the air.
Buddhism maintains that the animal realm is a woeful plane, because the suffering greatly exceeds the amount of happiness and because it does not provide suitable conditions for the performance of maritorious deeds. Human beings who have committed evil may be reborn as animals, and animals, as a result of some accumulated good kamma or the newly acquired good kamma, may be reborn as human beings or even as devas in a heavenly world.
The World of Petas
The word 'peta', often translated as 'hungry ghosts', refers to a class of beings who are tormented by intense hunger and thirst as well as other afflictions from which they cannot find relief. The petas have no world of their own. They live in the same world as human beings — in the nooks and corners between houses, in cemeteries, bogs and forests, etc. — but they remain invisible to humans except when they display themselves or are perceived by those with the divine eye.
Ghosts, ogres, goblins, etc., belong to the class of petas.
The World of Asuras
'AsurakÈya= asura + kÈya' literally means ' a host of asuras'. The word 'asura', often translated 'titans', is used to refer to a class of beings who appear to be large petas. They have very big bodies with very small throats and suffer from greater hunger than petas do. They live far from human beings like in dense forests and on the banks of great rivers and seashores. Though they live near water, they could not drink water. When they go into water, the water dries up and only hot sand remains. Some asuras have nothing to eat for a whole world cycle.
These asuras are to be distinguished from the asuras that combat the gods of the TÈvatiÑsÈheaven, who are included among the TÈvatiÑsÈ gods.
The Sensuous Blissful Plane
(KÈmasugatibh|mi)
ManussÈ, cÈtumahÈrÈjikÈ, tÈvatiÑsÈ, yÈmÈ, tusitÈ, nimmÈnarati, paranimmitavasavatti c'Èti kÈmasugatibh|mi sattavidhÈ hoti.
SÈ pan'ÈyaÑ ekÈdasavidhÈ pi kÈmavacarabh|micc'eva sankhaÑ gacchati.
The sensuous blissful plane is sevenfold, namely:
(i) the human realm,
(ii) the realm of the four great kings or guardian deities,
(iii) the realm of the thirty-three gods,
(iv) the realm of the YÈmÈ gods,
(v) the heaven of delight,
(vi) the heaven of the gods who rejoice in their own creations,
(vii) the heaven of the gods who lord over the creations of others.
To continue, these eleven realms are called the sense-sphere. (They constitute eleven kÈma-planes).
Explanation
'Sugati'means 'good destiny'. So kÈmasugatibh|mi is the sensuous blissful planes where beings who have good destiny according to their wholesome kammas are reborn.
'Duggati'means 'bad destiny'. So kÈmaduggatibh|mi is the sensuous woeful planes where beings who have bad destiny according to their unwholesome kammas are reborn.
Four sensuous woeful planes and seven sensuous blissful planes make up eleven kÈma-planes or the sense-sphere.
The Human Realm
The human realm, the animal realm, the peta realm and the asura realm exist on the surface of the earth. These realms are not separate, but the beings move about in their own worlds.
The word 'manussa', human, literally means those who have sharp or developed minds. As the human mind is very sharp, this makes man much more capable of weighty moral and immoral actions than any other class of living beings. Man is capable of development up to Buddhahood, and also of such serious evil actions as matricide and parricide. The human realm is a mixture of pain and pleasure, suffering and happiness. But because it offers the opportunity for attaining the higest happiness, it is considered a blissful realm.
CÈtumahÈrÈjikÈ Realm
'CÈtumahÈrÈjika'means 'four great kings' or 'four guardian deities'.
The CÈtumahÈrÈjikÈ heaven is supposed on top of Mount Yugandhara, the innermost of the seven mountains that surround Mount Meru, the immense mountain forming the centre of the cosmic system according to ancient cosmology. The sun and the moon are supposed to orbit at the height of Mount Yugandhara.
The CÈtumahÈrÈjikÈ heaven has four divisions corresponding to the four directions. Each is ruled by its own guardian deity and inhabited by a different class of demigods. To the east, the divine king DhataraÔÔharules over the gandhabbas, the celestial musicians. To the south, the divinity Vir|Ähakapresides over the kumbhaÓÉa, the gnomic caretakers of forests, mountains, and hidden treasures. In the western region the divinity vir|pakkarules over the nÈgas, demigods in the form of dragons; and in the north reigns VessavaÓa, the ruler of yakkhas or spirits.
The CÈtumahÈrÈjikÈ realm is believed to extend from the top of Mount Yugandhara to the surface of the earth where some lower deities have their dwellings.
TÈvatiÑsÈ Heaven
This heaven, TÈvatiÑsÈ, is so named because according to legend, a group of thirty-three noble minded men who dedicated their lives to the welfare of others were reborn here as the presiding deity, Sakka, and his thirty-two assistants. Sakka, also known as Indra, resides in the VejayantÈ Palace in the realm's capital city, Sudassana. He rules over the two heavens TÈvatiÑsÈ and CÈtumahÈrÈjikÈ.
YÈmÈ Heaven, TusitÈ Heaven, etc.
Each of these heavens is situated in space above its predecessor, and extends to the walls of the cosmic system.
YÈmÈheaven is a realm of great happiness. It is ruled over by the divine king SuyÈma or YÈma.
TusitÈ heaven, the delightful realm, is the abode where Bodhisattas enjoy there stay When, ever they are born in celestial planes.
The gods in the NimmÈnarati heaven have the power to create objects of sensual enjoyment by thought in accordance with their desires.
The gods of the Paranimmitavasavatti heaven do not create such objects themselves, but they control the objects of enjoyment created for their use by their attendants. Mara, the archanged of evil, dwells in the heaven.
The Fine-material Sphere (R|paloka)
BrahmapÈrisajjÈ, brahmapurohitÈ, mahÈbrahmÈc'Èti paÔhamajjhÈnabh|mi.
ParittÈbhÈ, appamÈÓÈbhÈ, ÈbhassarÈ c'Èti dutayajjhÈnabh|mi.
ParittasubhÈ, appamÈÓasubhÈ, subhakiÓhÈ c'Èti tatiyajjhÈnabh|mi.
VehapphalÈ, asaÒÒasattÈ, suddhÈvÈsÈ c'Èti catutthajjhÈnabh|mÊ ti r|pÈvacarabh|mi soÄasavidhÈ hoti.
AvihÈ, atappÈ, sudassÈ, sudassÊ, akaniÔÔhÈ c'Èti suddhÈvÈsabh|mi paÒcavidhÈ hoti.
BrahmapÈrisajjÈ realm, brahmapurohitÈ realm and mahÈbrahmÈ realm make up the first jhÈna plane.
ParittÈbhÈ realm, appamÈÓÈbhÈ realm and ÈbhassarÈ realm makes up the second jhÈna plane.
ParittasubhÈ, appamÈÓasubhÈ and subhakiÓhÈ — these three realms make up the third jhÈna plane.
VehapphalÈ, assaÒÒasattÈ and five suddhÈvÈsÈ realms — these seven realms make up the fourth jhÈna plane.
The five-suddhÈvÈsÈ realms consist of avihÈ realm, atappÈrealm, sudassÈ realm, sudassÊ realm and akaniÔÔhÈ realm.
Therefore the fine-material sphere is made up of sixteen planes altogether.
Explanation
The fine-material sphere is the realm of rebirth for those who have developed, during their life, one or another of the fine-material jhÈnas, and at the time of death still possess that jhÈna in the sense that they have potential access to it, not having lost it owing to negligence and obsession by obstructive states.
The fine-material sphere is divided into four tiers in accordance with the four r|pÈvacara jhÈnas of the fourfold jhÈna system. In the fourfold system, vitakkaand vicÈra are eliminated simultaneously in going from the first r|pÈvacara kusala jhÈna to the second r|pÈvacara kusala jhÈna. Thus the second-jhÈnaplane of existence corresponds to the second and third jhÈnas of the Abhidhammafivefold system, the third-jhÈna plane to the fourth jhÈna, and the fourth jhÈna plane to the fifth jhÈna.
Each of the four tiers of the fine-material sphere is divided into three realms, except that in the fourth jhÈna-plane the last realm is subdivided into five abodes. The principle according to which rebirth takes place into these realms will be explained later.
The fine-material sphere is situated much higher than the sensuous blissful planes. Each fine-material plane is situated above its preceeding plane.
(i) The 3 first-jhÈna planes are:
BrahmapÈrisajjÈ— the realm of Brahma's retinue;
BrahmapurohitÈ— the realm of Brahma's ministers,
MahÈbrahmÈ— the realm of MahÈbrahmas.
(ii) The 3 second-jhÈna planes are:
ParittÈbhÈ— the realm of minor lustre,
AppamÈÓÈbhÈ— the realm of infinite lustre,
ŒbhassarÈ— the realm of radiant lustre.
(iii) The 3 third-jhÈna planes are:
ParittasubhÈ — the realm of minor aura,
AppamÈÓasubhÈ— the realm of infinite aura,
SubhakiÓhÈ— the realm of steady aura.
(iv) The 7 fourth-jhÈna planes are:
VehapphalÈ — the realm of great reward,
AsaÒÒasattÈ — the realm of just r|pa with no perception (i.e. no nÈma)
SuddhÈvÈsÈ — the pure abodes, which are fivefold:
AvihÈ— the durable heaven,
ŒtappÈ— the serene heaven,
SudassÈ— the beautiful heaven,
SudassÊ— the clear-sighted heaven,
AkaniÔÔhÈ— the supreme heaven.
The Imaterial Sphere (Ar|paloka)
ŒkÈsÈnaÒcÈyatanabh|mi, viÒÒÈÓaÒcÈyatanabh|mi, ÈkiÒcaÒÒÈyatanabh|mi, n'evasaÒÒÈn'ÈsaÒÒÈ yatanabh|Ñ c'Èti ar|pabh|mi catubbidhÈ hoti.
The immaterial sphere is made up of four realms, namely:
(i) ŒkÈsÈnaÒcÈyatanabh|mi— the realm of infinite space,
(ii) ViÒÒÈna~cÈyatanabh|mi— the realm of infinite consciousness,
(iii) ŒkiÒcaÒÒÈyatanabh|mi— the realm of nothingness,
(iv) N'evasaÒÒÈn'ÈsaÒÒÈyatanabh|mi— the realm of neither-perception-nor-non-perception.
Explanation
The immaterial sphere is the realm of rebirth for those who have developed, during their life, one or another of the ar|pÈvacara jhÈnas, and at the time of death still possess that jhÈna in the sense that they have potential access to it, not having lost it owing to negligence and obsession by obstructive states.
In accordance with four ar|pÈvacara jhÈnas there are four immaterial planes which are named as the ar|pÈvacara jhÈnas. These planes exist above the fine-material sphere. The ar|pa-brahmas have only corporeality with no mentality (nÈma) as they have developed repulsiveness against materiality when they developed ar|pÈvacara jhÈnas in the human existence.
As there are eleven kÈma-planes, sixteen r|pa-planes and four ar|pa-planes, they add up to thirty-one planes in the cosmos. The relative locations of these planes in the cosmic system are describe in Chart No-6, i.e. the Chart on Bh|mi.
The Individuals in each Plane
(Puggala and Bh|mi)
PuthujjanÈ na labbhanti suddhÈvÈsesu sabbathÈ SotÈpannÈ ca sakadÈgÈmino cÈ pi puggalÈ AriyÈ n'opalabbhanti. asaÒÒÈpÈyabh|misu SesaÔÔhÈnesu labbhanti ariyÈ'nariyÈ pi ca.
IdaÑ ettha bh|micatukkaÑ.
In the Pure Abodes no wordlings, streamenterers, or once-returners are to be found at all times.
Noble ones are not found in asaÒÒÈsattÈbhumi and in the woeful planes. In the remaining planes are found both noble ones and non-noble ones.
Herein, these are the four planes in VÊthimuttasa~gaha.
Explanation
Normally the thirty-one planes of existence are summarized as three bhumis, namely, kÈmabh|mi, r|pabh|mi and ar|pabh|mi. Here, in the compendium of the process-freed consciousness, kÈmabh|mi is subdivided into kÈmaduggatibh|mi and kÈmasugatibh|mi,or in other words, the woeful plane and the sensuous blissful plane. So there become four bh|mis or four planes.
Now twelve types of persons or individuals have been described just before the conclusion of Chapter IV. We shall now locate these individuals in the various planes to which they belong.
1. In the woeful planes, only the duggatiahetukaperson is found.
2. In the human realm and the CÈtumahÈrÈjikÈ, eleven types of persons with the exception of the duggati-ahetukapersons are found.
3. In the five higher sensuous blissful planes, ten types of persons with the exception of duggati ahetukapersons and sugati-ahetuka persons are found.
4. In the ten r|pa-brahma or fine-material planes with the exception of asaÒÒasattÈ and suddhÈvÈsÈs, one tihetuka-puthujjana person and eight noble persons are present.
5. In the asaÒÒasattÈ heaven, only one sugati-ahetuka person who is born with jÊvita-r|pa is present.
6. In the five-suddhÈvÈsaheavens, anÈgÈmiphalaÔÔha person (non-returner), arahaÔÔha maggaÔÔhaperson, and arahatta-phala person (perfect one) are present. The non-returner who attain the fifth r|pÈvacara kusala jhÈna in the human realm are reborn here after their expiration from the human existence. In due course they attain the arahatta-magga and phala in the suddhÈvÈsÈheavens.
7. In the four ommaterial or ar|pa-planes, seven ariya persons (with the exception of satÈpatti-maggaÔÔha person) and one tihetuka-puthujjana person are present. The tihetukaworldlings who attain ar|pÈvacara kusala jhÈnas will be reborn in the corresponding ar|pa-planes after their expiration from the human existence. But they cannot develop sotÈpatti-magga in the immaterial planes.
8. However, stream-enterers, once-returners and non-returners, who attain ar|pÈvacara kusala jhÈnasin the human realm, may be reborn in the immaterial planes as noble ones. During their existence here, they can attain the higher magga-ÒÈÓas and phala-ÒÈÓaswithout undertaking insight-meditation further.
Four Modes of Rebirth
(PaÔisandhicatukka)
ApÈyapaÔisandhi, kÈmasugatipaÔisandhi, r|pÈvacarapaÔisandhi, ar|pÈvacarapaÔi-sandhi c'Èti catubbhidhÈ hoti paÔsandhi nÈma.
There are four modes of rebirth, namely:
(i) ApÈyapaÔisandhi— rebirth in woeful planes,
(ii) KÈmasugatipaÔisandhi— rebirth in sensuous blissful planes,
(iii) R|papaÔisandhi— rebirth in the fine-material sphere, and
(iv) Ar|papaÔisandhi— rebirth in the immaterial sphere.
Rebirth in Woeful Planes
(ApÈyapaÔisandhi)
Tattha akusalavipÈk' opekkhÈsahagata — santiraÓaÑ apÈyabh|miyaÑ okkantikkhaÓe paÔisandhi hutvÈ tato paraÑ bhava~gaÑ pariyosÈne cavanaÑ hutvÈ vocchijjati. AyaÑ ekÈ v'apÈyapaÔisandhi nÈma.
Of the four modes of rebirth the unwholesome resultant upekkhÈsahagata-santirana citta becomes the rebirth consciousness at the moment of descent into the woeful plane. After that it lapses into life-continuum and finally, at the end of the present existence, it becomes the death-consciousness and is cut off. This is the one single woeful rebirth consciousness.
Explanation
Of the nineteen ribirth-consciousness cittas, the akusalavipÈka upekkhÈsahagata-santiraÓa citta functions as rebirth-consciousness in all the four woeful planes. Animals, petas, asurÈs, and those suffering in hells are born with this rebirth-consciousness as the result of their unwholesome kamma. This akusalavipÈka upekkhÈsantiraÓa citta functions as rebirth-consciousness, life-continuum, and death-consciousness for all woeful beings.
Rebirth in Sensuous Blissful Planes
(KÈmasugatipaÔisandhi)
KusalavipÈk'opekkhÈsahagata. santiraÓaÑ pana kÈmasugatiyaÑ manussÈnaÒ c'eva jaccandhÈdihÊnasattÈnaÑ bhummassitÈnaÒ ca vinipÈtikÈsurÈnaÑ paÔisandhi-bhava~ya-cutivasena pavattati.
MahÈvipÈkÈni pan'aÔÔha sabbatthÈ pi kÈmasugatiyaÑ paÔisandhi-bhava~ga-cutivasena pavattati.
ImÈ nava kÈmasugatipaÔisandhiyo nÈma.
SÈ pan'ÈyaÑ dasavidhÈ pi kÈmÈvacarapaÔisandhi eva sankaÑ gacchati.
The wholesome-resultant upekkhÈsahagata santiraÓa citta occurs as rebirth-consciousness, life-continuum and death-consciousness of deformed human beings of the sensuous blissful plane, such as those born blind, deaf, etc., as well as of some earth-bound, low, tiny, fallen asuras who take refuge in earth-bound guardian- deities(who guard forests, mountains, trees, etc.).
The eight-mahÈvipÈka cittas occur as rebirth consciousness, life-continuum and death-consciousness in all the sensuous blissful planes.
These nine types of rebirths are called the rebirths in the sensuous blissful planes.
Furthermore, the foregoing ten modes of rebirth are reckoned as sensesphere rebirths (kÈmÈvacara-paÔisandhis).
Explanation
The two-upekkhÈsantiraÓa cittas and the eight-mahÈvipÈka cittasconstitute the ten sense-sphere rebirth-consciousness cittas.
KusalavipÈka upekkhÈ santiraÓa ahetuka citta functions as the rebirth-consciousness, life-continuum, and death-consciousness of degraded human beings such as those who are blind, deaf, dumb, retarded or deformed by birth, and also of earth-bound degraded asurÈs such as ghosts who belong to the lower cÈtumahÈrÈjika realm.
The eight mahÈvipÈka cittas functions as the rebirth-consciousness, life-continuum, and death-consciousness of normal human brings in the human realm and of deities who dwell in the six sensuous celestial realms. Among humans and deities, dvi-hetuka persons are born with four mahÈvipÈka ÒÈÓa-vippayutta cittas whereas ti-hetuka persons are born with four mahÈvipÈka ÒÈÓa-sampayutta cittas.
Life-spans in Sensuous Planes
Tesu catunnaÑ apÈyÈnaÑ manussÈnaÑ vinipÈtikÈsurÈnaÒ ca ÈyuppamÈÓagaÓanÈya niyamo natthi.
CÈtumahÈrÈjikÈnaÑ pana devÈnaÑ dibbÈni paÒcavassasatÈni ÈyuppamÈÓaÑ. ManussagaÓanÈya navutivassasatasahassappamÈÓaÑ hoti.
Tato catugguÓaÑ tÈvatiÑsÈnaÑ, tato catugguÓaÑ yÈmÈnaÑ, tato catugguÓaÑ tusitÈnaÑ, tato catugguÓaÑ nimmÈnaratÊnaÑ, tato catugguÓaÑ paranimmitavasavattÊnaÑ devÈnaÑ ÈyuppamÈÓaÑ.
NavasataÒ c'ekavÊsa vassÈnaÑ kotiyo tathÈ
VassasatasahassÈni saÔÔhi ca vasavattisu.
Among sense-sphere beings, those in the four woeful planes as well as humans and fallen asuras have no definite life-spans.
Moreover, the life-span of the CÈtumahÈrÈjika deities is five hundred celestial years, that is, according to human reckoning, 9,000,000 years.
The life-span of the TèvatimsÈ deities is four times that of the CatumahÈrÈjikadeities. The life-span of the YÈmÈ deities is four times that of the TÈvatiÑsÈdeities. The life-span of the TusitÈ deities is again four times that of the YÈmÈ deities. Four times that amount is the life-span of the NimmÈnaratideities. Again four times that amount is the life-span of the ParanimmitavasavattÊdeities.
In the Paranimmitavasavatti heaven, the life-span of deities is nine-hundred-twenty-one crores and six million human years (9,216,000,000)
Explanation
In the four woeful planes, the life-span is not fixed but highly variable, depending on the potency of the evil kamma that produces rebirth there. Thus in the hells as well as in the peta and asurÈ realms some undergo torment only for a few days and then pass on to rebirth elsewhere, while others must endure torment for millions of years.
In the human realm, too, the life-span can vary from minutes to over a hundred years. Further, according to Buddhist cosmology, the average span of human life also varies over time; the age-limit rises from ten years to uncountable years (asa~kheyya) and then falls to ten years again.
The earth-bound deities and degraded asurÈs belong to the lower CÈtumahÈrÈjikÈrealm. They too do not have fixed life-spans.
Devas and Brahmas in celestial heavens, however, have fixed life-spans. The Vibha~ga(▀1023) states that one celestial day (CD) in the CÈtumahÈrÈjika heaven equals fifty human years (HY); thirty such days amount to one celestial month; twelve such months constitute one celestial year (CY).
In the TÈvatiÑsÈ heaven one celestial day equals one hundred human years; in the YÈmÈ heaven, two hundred human years; and so on, is doubling in each higher heaven.
On this basis, the life-spans in the six sensuous heavens can be computed as in the following table.
Table 5.1 life-spans in Sense-sphere Heavens
| Celestial realm | Celestial day CD | Celes. year CY | Human year HY |
| 1. CÈtumahÈrÈjikÈ 2. TavatiÑsÈ 3. YÈmÈ 4. TusitÈ 5. NimmÈnarati 6. ParanimmitavaravattÊ | 50 HY 100 HY 200 HY 400 HY 800 HY 1600 HY | 500 1000 2000 4000 8000 16000 | 9 million 36 million 144 million 576 million 2304 million 9216 million |
Rebirth in the Fine-material Sphere
PaÔhamajjhÈnavipÈkaÑ paÔhamajjhÈna bh|miyaÑ paÔisandhi-bhava~ga-cutivasena pava.
TathÈ dutiyajjhÈnavipÈkaÑ tatiyajjhÈnavipÈka ca dutiyajjhÈnabh|miyaÑ, catutthajjhÈ-navipÈkaÑ tatiyajjhÈnabh|miyaÑ, paÒcamajjhÈnavipÈkaÑ catutthajjhÈnabh|miyaÑ.
AsaÒÒasattÈnaÑ pana r|pam eva paÔisandhi hoti. TathÈ tato paraÑ pavattiyaÑ cavanakÈle ca r|pam eva pavattitvÈ nirujjhati.
ImÈ cha r|pÈvacarapaÔisandhiyo nÈma.
The first jhÈna-vipÈka citta occurs in the first jhÈna plane as rebirth-consciousness, life-continuum, and death-consciousness.
Similarly, the second jhÈna-vipÈka citta and the third jhÈna-vipÈka cittaoccur in the second jhÈna plane as rebirth-consciousness, life-continuum, and death-consciousness; the fourth jhÈna-vipÈka cittain the third jhÈna plane; the fifth jhÈna-vipÈka citta in the fourth jhÈna plane.
But for asaÒÒasatta brahmas corporeality itself occurs as rebirth-linking. Similarly thereafter during the course of existence and at the moment of death, only corporeality exists and perishes.
These are the six modes of rebirth in the fine-material sphere.
Explanation
The reason for some disagreement in the names of the fine-material-sphere realms (r|pa-planes) and the corresponding rebirth-consciousness is that there are two ways of counting r|pa-jhÈnas.
For persons of show-wisdom, after attaining the first jhÈna, they have to eliminate jhÈna-factors one by one in going up to higher jhÈnas. Thus, for this type of person, there are five r|pÈvacara jhÈnas.
For persons of quick wisdom, after attaining the first jhÈna, they eliminate vitakka and vicÈra together in going to the second jhÈna. Thus their second jhÈna is equivalent to the third jhÈna of the slow-wisdom persons, their third jhÈna to the fourth jhÈna of the slow-wisdom person, and their fourth jhÈna to the fifth jhÈna of the slow-wisdom person. So there are only four r|pÈvacara jhÈnas for quick-wisdom people.
In practice, as it is observed in International Buddha SÈsana Centres, Meaner, almost all people can eliminate vitakka and vicÈrasimultaneously in going from the first jhÈna to the second jhÈna. Hence the fourfold method of counting the r|pÈvacara jhÈnas is the more common one, and consequently the r|pa-planes are named according to this method.
In Suttanta PiÔika the fourfold method of counting r|pÈvacara jhÈnasis normally employed whereas in Abhidhamma, in order to describe all the possible r|pÈvacara jhÈnas, the fivefold method of counting r|pÈvacara jhÈnas is mentioned.
The two methods of counting r|pÈvacara jhÈnas, together with the names of the r|pa-planes, are described in Table 5.2.
Table 5.2 Dual Method of Counting R|pÈvacara JhÈnas
| JhÈna Factors | Fivefold Method | Fourfold Method | R|pa-plane |
| tak, cÈ, pi, su, ekaggatÈ cÈ, pi, su, ek pi, su, ek su, ek up, ek | first jhÈna second jhÈna third jhÈna fourth jhÈna fifth jhÈna | first jhÈna - second jhÈna third jhÈna fourth jhÈna | first jhÈna - second jhÈna third jhÈna fourth jhÈna |
Life-spans in the Fine-material Sphere
Tesu brahmapÈrisajjÈnaÑ devÈnaÑ kappassa tatiyo bhÈgo ÈyuppamÈÓaÑ. BrahmapurohitÈnaÑ upaÉÉhakappo, mahÈbrahmÈnaÑ eko kappo, parittÈbhÈnaÑ dve kappÈni, appamÈÓÈbhÈnaÑ cattari kappÈni, ÈbhassarÈnaÑ aÔÔha kappÈni, parittasubhÈnaÑ soÄasa kappÈni, appamÈÓasubhÈnaÑ dvattiÑsa kappÈni, subhakiÓhÈnaÑ catusaÔÔhi kappÈni, vehapphalÈnaÑ asaÒÒasattÈnaÒ ca paÒcakappasatÈni, avihÈnaÑ kappasahassÈni, atappÈnaÑ dve kappasahassÈni, sudassÈnaÑ cattari kappasahassÈni, sudassÊnaÑ aÔÔha kappasahassÈni, akaniÔÔhÈnaÑ soÄasa kappasahassÈni ÈyuppamÈÓaÑ.
Among these, the life-span of the brahmÈparisajjÈ brahmÈs is one third of an aeon; of brahmapurohitÈ brahmÈs, half an aeon; of the mahÈbrahmÈs, one aeon; of the parittÈbhÈ brahmÈs, two aeons; of the appamÈÓÈbhÈ brahmÈs, four aeons; of the ÈbhassarÈ mahÈbrahmÈs, eight aeons; of the parittasubhÈ brahmÈs, sixteen aeons; of the appanÈÓasubhÈ brahmÈs, thirty-two aeons; of the subhakiÓhÈ brahmas, sixty-four aeons; of the vehapphalÈ brahmÈs, and asaÒÒasattÈ brahmÈs, five hundred aeons; of the avihÈ brahmas, 1000 aeons; of the atappÈ brahmÈs, 2000 aeons; of the sudassÈ brahmÈs, 4000 aeons; of the sudassÊ brahmÈs, 8000 aeons; of the akaniÔÔhÈ brahmÈs, 16000 aeons.
Explanation
The Buddhist scriptures describe three kinds of aeon — an interim aeon, an incalculable aeon, and a great aeon.
An interim aeon (antarakappa) is the period of time required for the life-span of human beings (Èyukappa) to arise from ten years to the maximum of incalculable years, and then fall back to ten years.
Sixty-four such interim aeons equal one incalculable aeon (asa~kheyyakappa), and
Four incalculable aeons constitute one great aeon (mahÈkappa) which is the duration of a world-cucle. The length of a great aeon is said to be longer than the time it would take for a man to wear away a mountain of solid granite one yojana (about 8 miles) each in breath, length and height by stroking it once every hundred years with a silk cloth (5. 15:5, ii, 181-2)
According to the commentators, the aeon referred to in the figures on the life-spans in the first-jhÈna plane is the asa~kheyyakappa, while the aeon referred to the life-spans in higher planes is the mahÈkappa.
Rebirth in the Immaterial Sphere
PaÔham'ÈruppÈdivipÈkÈni paÔhamÈruppÈdibh|misu yathÈkkamaÑ paÔisandhi-bhava~gacutivasena pavattanti. ImÈ catasso ÈruppapÈÔisandhiyo nÈma.
The first ar|pÈvacara-vipÈka citta occurs as rebirth-consciousness, life-continuum, and death-consciousness in the first immaterial plane, and the other ar|pÈvacara-vipÈka cittas occur in the same functions in their respective planes. These four types of rebirth are named the rebirth in the immaterial sphere.
Explanation
The ÈkÈsÈnaÒcÈyatana-vipÈka citta functions as rebirth-consciousness, life-continuum, and death-consciousness in ÈkÈsÈnaÒcayatana heaven.
ViÒÒÈnaÒcÈyatana-vipÈka citta functions as rebirth-consciousness, life-continuum, and death-consciousness in viÒÒÈnaÒcÈyatana heaven.
ŒkiÒcaÒÒÈyatana-vipÈka citta occurs as the rebirth-consciousness, life-continuum, and death-consciousness in ÈkiÒcaÒÒÈyatana heaven.
N'evasaÒÒÈn'ÈsaÒÒÈyatana-vipÈka citta occurs as the rebirth-consciousness, life-continuum, and death-consciousness in n'evasaÒÒÈn'ÈsaÒÒÈyatanaheaven.
To summerize, there are ten kinds of sense-sphere rebirth, six types of fine-material-sphere rebirth, and four types of immaterial-sphere rebirth, making tweny kinds of rebirth altogether. Though there are 19 types of rebirth-consciousness, there are 20 types of rebirth, because one r|pa-paÔisandhi(corporeality-rebirth) is included.
Life-spans in the Immaterial Sphere
Tesu pana ÈkÈsÈnaÒcÈyatan|pagÈnaÑ devÈnaÑ vÊsati kappasahassÈni ÈyuppamÈÓaÑ. ViÒÒÈÓancÈ-yatanupagÈnaÑ devÈnaÑ cattÈÄÊsa kappasahassÈni, ÈkiÒcaÒÒayatanupagÈnaÑ devÈnaÑ saÔÔhi kappasahassÈni, n'evasaÒÒÈn'ÈsaÒÒayatan|pagÈnaÑ devÈnaÑ caturÈsÊti kappasahassani ÈyuppamÈÓaÑ.
Moreover, among those ar|pa-brahmÈs, the life-span of the brahmÈs who have attained to the ÈkÈsÈnaÒcÈyatana heaven is 20,000 aeons; of those who have attained to the viÒÒÈnaÒcÈyatana heaven, 40,000 aeons; of those who have attained to the ÈkiÒcaÒÒÈyatana heaven, 60,000 aeons; of those who have attained to the n'evasaÒÒÈn'ÈsaÒÒÈyatana heaven, 84,000 aeons.
Identical cittas in one Existence
PaÔisandhi bhava~gaÒ ca tathÈ cavanamÈnasaÑ
Ekam'eva tathÈ v'ekavisayaÑ c'ekajÈtiyaÑ.
IdaÑ ettha paÔisandhicatukkaÑ.
In one existence the rebirth-consciousness, the life-continuum consciousness and the death-consciousness are identical and they have an identical sense-object.
Herein, these are the four types of rebirth.
Explanation
The life of a living being begins with a rebirth-consciousness (paÔisandhi-citta). After the dissolution of this citta, bhava~ga-cittas arise and dissolve continuously till death performing the function of life-continuum.
The last bhava~ga-citta is known as death-consciousness (cuti-citta), because it performs death-function.
For a living being these three cittas, namely, the paÔisandhi-citta, the bhava~ga-citta and the cuti-citta are identical in jhÈti (birth), in concomitants (associated cetasikas) and in the sense-object they take.
For a normal human being, one of the eight mahÈvipÈka-cittas functions as paÔisandhi-citta, bhava~ga-citta, and cuti-citta. These three cittas are identical in a person because they are the resultants of the same 'kamma'associated with a mahÈkusala citta. If the citta is 'somanassa-sahagataÑ ÒÈÓasampayuttaÑ asa~khÈrika mahÈkusala citta', then 'somanassa-sahagataÑ ÒÈÓasampayuttaÑ asa~khÈrika mahÈvipÈka citta' will function as paÔisandhi-citta, bhava~ga-citta and cuti-citta.
The sense-object that these cittas take is the maranÈsanna-nimitta which appeared just before death in the person's immediate past life. The nimitta(sign) is in the form of 'kamma', 'sign of kamma' or 'sign of density'. If the paÔisandhi-citta takes the 'sign of kamma' as its object, then the bhava~ga-cittas and the cuti-citta will also take this 'sign of kamma' as their object.
Four Types of Kamma
(Kammacatukka)
I. By way of Function
JanakaÑ, upatthambakaÑ, upapÊÄakaÑ, upaghÈtakaÒc'Èti kiccavasena.
With respect to function there are four kinds of kamma, namely:
(i) productive kamma,
(ii) supportive kamma,
(iii) obstructive kamma, and
(iv) destructive kamma.
Explanation
The title of this section, kammacatukka, means a fourfold division of kamma. This section will actually introduce four fourfold groups of kamma, sixteen types of kamma in all, obtained by applying four different methods of analysis.
Now what is kamma? Kamma literally means action or deed, but in the Buddha's teaching it refers exclusively to voltional action. From a technical standpoint, kamma denotes wholesome or unwholesome volition (cetanÈ), volition being the factor responsible for action.
Volition actually refers to cetanÈ—a mental factor which associates with every citta. It sets the intention to perform an action; it incites, urges and prompts the citta and the cetasikas (mental factors) associate with it to perform their respective functions in order to accomplish the intended action; and it coordinates the performances of its associates to complete the action.
The cetanÈ acts on its concomitants, acts in getting the object, and acts on accomplishing the task; thus it determines action.
Thus the Buddha declares: "It is volition, monks, that I call kamma, for having willed, one performs an action through body, speech or mind."
(A. 6:63/iii. 415)
Now, since more than one thousand billion cittas can arise and dissolve in a wink, many billion cittas will arise and dissolve during an action. The many billions of cetanas that accompany these cittas perform the action; so they are the real agent that accomplishes the action. They are called sahajÈta kamma (co-nascent kamma) by the Buddha. This kamma may be regarded as the direct kammawhich is the cause that brings about the action as its result. This action now becomes the cause and it will produce its effect again.
This effect will then become the cause for its subsequent effect again. It is like throwing a
stone into the pond where we can see circles of ripples travel outwards wave after wave. This kamma and its effect can be seen generally by people as 'good action brings about good result, and bad action, bad result.'
But the more profound aspect of kamma is its tremendous potential to bear results in many subsequent existences. This is brought about by nÈnakkhaÓika kamma (potential kamma), which is also formed during the action. Now the many billion cetanas, which perform the action, dissolve soon after they have arisen. But they leave behind their potential kamma in the mental stream before they dissolve. This is like preserving the every after the action is done in science according to the law of conservation of energy which states; "energy can neither be created nor destroyed." We can use energy to do work, but that energy must continue to exist in another form.
Thus many billions of kamma seeds will be deposited in the metal stream during an action. They can be trasmitted from one citta to another throughout one existence, and the mental stream to future existences will carry them on, as the mental stream is not cut off at the time of death.
Therefore many trillions of potential kamma from our uncountable post existences as well as the many billion-potentail kammas, which are produced in the present existence, will be accumulated in our mental stream. It would be impossible to predict at what time each of these kammas will find the right conditions to bear results.
The law of kamma (KammaniyÈma) operates independently in its own sphere, and it is self-subsisten in its operation, ensuring that potential kammas produce their effects in accordance with their ethical quality just as surely as seeds bear fruit in accordance with their species. The direct products of kamma are vipÈka cittes, their associated cetasikasand kammaja r|pa, which together constitute the five aggregates of existence.
As a well-preserved seed, when placed in a well-watered ground, gives rise to an offshoot, so similarly wholesome or unwholesome kamma, with the support of avijjÈ and taÓhÈ, gives rise to a new offspring in the form of five aggregates of existence.
As differt potential kammas have different potencies, the Buddha classifies them into four groups with respect to their functions.
1. Janaka-kamma-productive kamma
This kamma produces mental aggregates (vipÈka cittas and their concomitant cetacikas) and material aggregates (kammaja r|pa) at the moment of conception as well as throughtout the lifetime of the individual.
Only a kamma that has attained the status of a full course of action can act as a productive kamma and perform the function of producing rebirth consciousness, life-continuum, and finally death-consciousness together with kammaja r|pa throughout the course of one existence.
2. Upatthambhaka-kamma-supportive Kamma
This kamma is not potent enough to produce a new existence, but it supports the janaka-kamma either by enabling it to produce its pleasant or painful results over an extended time or by reinforcing the continuum of aggregates produced by the janaka-kamma.
For example, when through the productive function of a wholesome kamma one is reborn as a human being, supportive kamma may contribute to the extension of one's life-span and ensure that one is healthy and well provided with the necessities of life.
When a being has been reborn as an animal through the productive force of unwholesome kamma, the supportive kamma may enhance the painful results produced by the productive kamma, or may produce its own painful results, or may even prolong the life-span so that the continuity of unwholesome resultants will endure long.
3. UpapÊÄaka-kamma —obstructive kamma
This kamma weakens, interrupts or retards the funcition of the janaka kamma. When a wholesome janaka kamma gives rise to a new existence in a blissful plane, many billions of wholesome as well as unwholesome kammaswill be carried over to the new existence. Some of these wholesome kammaswill produce good effects as productive kammas and some unwholesome kammaswill bear bad effects as obstructive kammas.
The same phenomena will occur when an unwholesome janaka kamma gives rebirth in a woeful plane. But here wholesome kammas will act as obstructive kammasby obstructing the effects of the janaka kamma whereas unwholesome kammaswill play the role of supportive kammas by enhancing the painful effects of the janaka kamma.
Hence, as the saying goes, life is not a bed of roses, and it is not a field of thorns either. These are always ups and downs in life.
4. UpaghÈtaka-kamma —destructive kamma
The kamma not only cuts off the effect of the janaka-kamma but also destroys the janaka-kamma and produces its own results. In other words, the person dies abruptly and is reborn in accordance with the upaghÈtaka kamma.
A destructive kamma may be wholsome or unwholesome kamma, which replaces another weaker kamma, prevents it form giving its resul while producing its own result instead. For example, somebody bornas a human being may, through his productive kamma, have been originally destined for a long life-span, but a destructive kamma may arise and bring about a premature death by such means as heartattack, car-accident, etc.
As an example of the operation of the above four kammas, the case of Devadattamay be cited. His good janaka-kamma conditioned him to be born in a royal family. His continued comforts and prosperity were due to the action of the janaka-kamma as well as the supportive kamma. The obstructive kamma came into play when he was excommunicated form the order of the saÑghaand subject to much humiliation. Then his heinous immoral kamma causing a schism in the saÑgha operated as destructive kamma, which sent him down to the avÊci hell.
II Four Types of Kamma by Order of Priority
GarukaÑ, ÈsannaÑ, ÈciÓÓaÑ, kaÔattÈ kammaÒc'Èti pÈkadÈnapariyÈyena.
With respect to the priority of bearing results there are four kinds of kamma, namely:
(i) weighty kamma,
(ii) death-proximate kamma,
(iii) habitual kamma, and
(iv) unspecified kamma.
Explanation
This section concerns the order of precedence among different kammas in taking on the role of generating rebirth in the next existence.
1. Garuka kamma — Weighty kamma
This kamma is of such powerful moral weight that it can neither be stopped nor replaced by any other kamma as the determinant of the next rebirth. In other words, it will certainly produce its result to give birth to the next existence.
Bad weighty kammas are the five heinous crimes (paÒcanantriyakamma), namely: parricide, matricide, and the murder of an arahant, the wounding of a Buddha, and maliciously creating a schism in the SaÑgha. A permanent wrong view that denies kamma and its result and the basis for morality is also included in the bad weighty kamma.
On the wholesome side, the five r|pÈvacara kusala kammas and the four ar|pÈvacara kusala kammmas are good weighty kammas. Lokuttara kusala kamma, that is the attainment of Magga-ÒaÓa and its fruition, is also a weighty force for it closes the doors of the four woeful abodes forever.
If someone was to develop the jhÈnas and later was to commit one of the heinous crimes, his good kamma would be obliterated by the evil deed, and the latter would generate rebirth in hell. For example, the Buddha'sambitious cousin Davadatta lost his psychic powers and was reborn in avÊvihell for wounding the Buddha and causing a schism in the saÑgha.
Furthermore, if someone were first to commit one of the heinous crimes, he could not later reach a sublime or supramundane attainment, bacause the evil kamma would create an insurmountable obstruction. Thus King AjÈtasattu, while listening to the SÈmaÒÒaphala Sutta preached by the Buddha, had all the other conditions for reaching stream-entry; but he could not attain the Path and Fruit for he had killed his father, king BimbisÈra, who was also a stream-enterer. Later, though he performed many great meritorious deeds including the sponsorship to the first Great Buddhist council and the erection of a great stupaenshrining the Buddha's relics, he did not escape the rebirth in hell due to his heinous crime.
2. Œsanna-kamma —death-proximate kamma
This is a potent kamma done or remembered shortly before death. In the absence of any weightly kamma, this death-proximate kamma will generally take on the role of generating rebirth because of its great potency due to proximity.
If a person of bad character performs a good deed just before dying or remembers a good deed he has done in his last moments, he will receive a fortunate rebirth. On the other hand, if a good person dwells on an evil deed done earlier, or performs an evil deed just before dying, he will undergo an unhappy rebirth.
For this reason it is very important to arrange for one's parents or beloved ones to perform meritorious deeds just before they die, or to remind a dying person of his good deeds or to urge him to arouse good thoughts during his last moments.
Even though a bad person may attain a happy rebirth on account of a good death-proximate kamma, this does not mean that he will escape the fruits of the bad deeds he has committed during the course of life. When they meet with favourable conditions, these bad kammas too will produce their due results.
3. ŒciÓÓa-kamma — habitual kamma
This is a deed, either good or bad, that one performs regularly or habitually, or it may be a deed, which is performed once and is recollected frequently. In the absence of weighty kamma and a potent death-proximate kamma, the habitual kamma generally assumes the role of generating the next rebirth.
This is the kamma that we should exert the effort to perform regularly to prepare for our death. We can choose any meritorious deed we like — alms-giving, observing moral precepts, or meditating. If we perform it regularly, it will become a habit generating satisfaction and happiness, and at the time of death, it will become Èsanna-kamma and bears result to generate a good rebirth.
4. KaÔattÈ-kamma — unspecified kamma
This is any other deed, not included in the aforementioned categories, which has been done earlier and forgotten, but is potent enough to take on the role of generating rebirth. This type of kamma becomes operative when there is no kamma of the other three types to exercise this function.
Now at the time of near death tha many billions of kammas that are being conveyed in our mental streams will compete with one another to have the chance to bear results. If a weighty kamma is present, it will easily win the competition and conditions the next rebirth.
If we do not have any weighty kamma, which is often the case, then we must rely on death-proximate kamma (Èsanna-kamma) to condition our next existence. To get a good Èsanna-kamma, sons and daughters or relatives and friends should arrange wholesome deeds such as offering robes to monks or listening to Dhamma-preaching for the person on his or her deathbed. The dying person should also be reminded of his or her past good deeds.
A good example is Reverend Sona's father in Srilanka. The father made a living by hunting. When he was too old to go hunting, he became a monk in his son's monastery. Soon he fell ill and had a vision that hell hounds were coming up the hill to bite him. This is the sign of destiny produced by his habitual kamma of hunting which was about to condition his rebirth in hell when he died. He was frightened and asked his son to drive away the hounds.
His son, being an arahant, immediately knew that his father was having a gati-nimitta to cast him away in hell. He asked his disciples to gather flowers quickly and spread them around the pagoda on the hill. Then he let his father be carried together with his bed to the pagoda. Rev. sona reminded his father to pay homage to the pagoda and to rejoice in the offering of flowers on his behalf.
The old monk calmed down, paid respect to the pagoda and was delighted to see flowers being offered to the pagoda on his behalf. At that moment his sign of destiny changed. He told his son, " Your beautiful celestial step-mothers come to take me along.' The son was satisfied with the result of his effort. This is a very good way of repaying the gratitude we owe to our parents.
To be sure to get a good Èsanna-kamma, however, we should develop a ÈciÓÓa-kammawhile we are alive. The best ÈciÓÓa-kamma is tranquillity-meditation like BuddhÈnussati or MettÈ-bhÈvanÈ or insight-meditation which we can practise all the time. When it becomes habitual, it will be remembered at the time of death. So it will become a good Èsanna-kamma and condition a blissful existence.
The Simile of a Cattle-shed
Suppose that many cattle are kept in a big compound for the night. In the morning the door of the compound is opened to let the cattle go out to the pasture. Now which one will come out first?
All the cattle want to get out of the compound as soon as possible. So there will be a big rush and scramble for reaching the gate. But, if there is an outstanding bull, which was respected by all as their leader, that one will majestically walk to the gate and come out first. This one is like a weighty kamma, which is uncontested to bear its result in conditioning a new existence.
If, however, there is no outstanding bull regarded as the leader, the one nearest the door will come out first. This is similar to the Èsanna-kammabearing its fruit to generate a new existence.
Sometimes a vigilant cow or bull, which has regularly noticed the time when the door is opened, may walk to the door just before it is opened and come out first when the door is opened. This is like the habitual kamma (ÈciÓÓa-kamma) taking the role of productive kamma (janaka-kamma) for generating rebirth of the next existence.
Again sometimes, when there is no outstanding bull or the one nearest the door or a vigilant one, there will be a big scramble with stronger ones pushing their way. In this scramble an old frail one, by being pushed by others, may come out of the door first. This is similar to the case when an unspecified kamma(kaÔattÈ-kamma) has the chance to condition the next existence.
Queen MallikÈ of SÈvatthi led a righteous life. She performed many outstanding meritorious deeds together with king Kosala. But at one time, while she was taking a bath, a dog came into the bath-room, and she enjoyed sexual pleasure with the dog. When she came out of the bath-room, the dog followed her. The king who immediately questioned her noticed this. She vehemently lied to the king saying that the king must have had a distorted vision for she came out alone. The King believed his beloved wife and excused her. But this immoral act came to her mind at her death moment. Because this bad kaÔattÈ-kammaassumed the rebirth-generative function, she had to suffer in AvÊcihell, the worst hell, for seven days. However, she was rescued by her strong good kamma and she was reborn in TusitÈ heaven.
So we should not allow our fate and destiny to be manipulated by unspecified kaÔattÈ kammas. As there are many billions of unspecified kammas, both wholesome and unwholesome, we cannot expect that a good kaÔattÈ-kammawill assume the rebirth-generative function. We should shape our destiny, as we desire by developing a wholesome weighty kamma or a good habitual kammawhile there is still time to do so.
III Four Types of Kamma by Time of Ripening
(PÈkakÈla kammacatukka)
DiÔÔchadhammavedanÊyaÑ, upapajjavedanÊyaÑ, aparÈpariyavedanÊyaÑ, ahosikamma-Òc'Èti pÈkakÈlavasena cattari kammÈni nÈma.
With respect to the time of taking effect there are four kinds of kamma, namely:
(i) Immediately effective kamma,
(ii) Subsequently effective kamma,
(iii) Indefinitely effective kamma, and
(iv) Defunct kamma.
Explanation
As kammas have different potencies, some can bear fruit in the present existence, some in the second or coming existence, and some from the third existence till the last existence when one attains NibbÈna. And again as there are many billions of kammas in each type, only some of them will have the chance to bear fruits whereas all the rest will become defunct.
This phenomenon is somewhat similar to plant seeds, some of which can grow into plants bearing fruits in the same year; some grow into plants which bear fruits in the next year whereas some grow into plants or trees which bear fruits from the third, fourth or fifth year till the plants or trees die. But there are also many billions of seeds, which will become defunct.
1. DiÔÔhadhammavedanÊya kamma— immediately effective kamma
When one performs moral or immoral actions, kusala cittas or akusala cittas arise seven times in each cognitive series of consciousness. The cetanÈ(volition) associated with the first javana citta, the weakest of the seven javanas, is called diÔÔhadhamma-vedanÊya kamma — immediately effective kamma. This kamma can riper and yield its results in the present existence. If, however, it does not meet the opportunity to ripen in the same existenca, it will become defunct.
Devadatta and Cunda, the butcher, were burnt by avÊci-hell fire while they were alive on account of their heinous deeds. The poor kÈkavaliya couple of SÈvatthi, after offering boiled rice to Venerable SÈriputta, became very rich in seven days.
2. UpapajjavedanÊya kamma— subsequently effective Kamma
The cetanÈ (volition) associated with the seventh javana citta, the strongest of the seven javanas, is called upapajjavedanÊya kamma. This kamma, if it is to ripen, must yield its results in the second or coming existence; otherwise it becomes defunct.
An old woman called CanÉÈlÊ, who earned her living by begging, had the chance to revere the Buddha just before she died. This good kammacondititioned her to be reborn in TÈvatiÑsÈ heaven. King AjÈtasattu, who killed his father, was cast into hell by this wicked kamma.
3. AparÈpariyavedanÊya kamma— indefinitely effective kamma
The cetanÈs associated with the five middle javana cittas, which are five times greater in number than each of the first two types of kammas, are known as aparÈpariyavedanÊya kammas. They can ripen at any time from the second future existence onwards up till the last existence when one attains Arahantship, whenever they gain opportunity to bear results. They never become defunct so long as the round of rebirths continues. No one, not even the Buddha or an Arahant even like venerable MahÈmogga-lÈna, is exempt from experiencing the results of indefinitely effective kamma.
4. Ahosi kamma — defunct kamma
All kammas, which do not have the opportunity to bear fruits during their specified timelimits, become defunct or ineffective. In the case of Arahants, all their accumulated kammas, which are due to ripen in future existences, become defunct with their final passing away.
IV Four Types of Kamma by Place of Ripening
(PÈkathÈna Kamma Catukka)
TahÈ akusalaÑ, kÈmÈvacarakusalaÑ, r|pÈvacarakusalaÑ, ar|pÈvacarakusalaÒc'Èti pÈkaÔÔhÈnava-sena.
With respect to the place where the effect takes place, there are four kinds of kamma, namely:
(i) unwholesome kamma,
(ii) wholesome kamma pertaining to the sense sphere,
(iii) wholesome kamma pertaining to the fine-material sphere, and
(iv) wholesome kamma pertaining to the immaterial sphere.
Explanation
With respect to the place where the kammic effect takes place, kamma is divided into four classes: —
1. Akusala kamma — unwholesome kamma
The cetanÈs (volitions) associated with the twelve-akusala cittas are called unwholesome kammas. They will bear their results, that is, vipÈka cittas, the associated cetasikas, and kammaja r|pa, in the four woeful abodes.
2. KÈmÈvacarakusala kamma — wholesome kamma
Pertaining to the sense sphere
The cetanÈs (volitions) associated with the eight mahÈkusala cittasare known as wholesome kammas pertaining to the sense sphere. These kusala kammas bear their results, that is new existences, in the seven sensuous blissful planes, namely: the human realm and six deva realms.
3. R|pÈvacarakusala kamma— wholesome kamma
Pertaining to the fine-material sphere
The cetanÈs associated with the five r|pÈvarÈkusala cittas are known as wholesome kammas pertaining to the fine-material sphere. These wholesome kammas bear their results as brahma existences in the sixteen fine-material heavens.
4. Ar|pÈvacarakusala kamma— wholesome kamma
Pertaining to the immaterial sphere
The cetanÈs associated with the four ar|pÈvacarakusala cittas are called wholesome kammas pertaining to the immaterial sphere. These exculted wholesome kammas bear their results as ar|pabrahmas in the four immaterial heavens.
Unwholesome and Wholesome Kammas
I Unwholesome Kamma
Tattha akusalaÑ kÈyakammaÑ, vacÊkammaÑ, manokammaÒc'Èti kammadvÈravasena tividhaÑ-hoti.
Of the four types of kamma, unwholesome kamma is threefold according to the doors of action, namely: bodily action, verbal action, and mental action.
KathaÑ ? PÈÓÈtipÈto, adinnÈdÈnaÑ, kÈmesu micchÈcÈro c'Èti kÈyaviÒÒattisa~khÈte kÈyadvÈre bÈhullavuttito kÈyakammaÑ nÈma.
How? Killing, stealing, and sexual misconduct are called bodily actions, because they generally occur through the body-door, which is bodily-intimation.
MusÈvÈdo, pisuÓavÈcÈ, pharusavÈcÈ, SamphappalÈpo c'Èti vacÊviÒÒattisa~khÈte vacÊdvÈre bÈhullavuttito vacÊkammaÑ nÈma.
False speech, slandering, harsh speech, and frivolous talk are called verbal actions, because they generally occur through the speech-door, which is verbal intimation.
AbhijjhÈ, vyÈpÈdo, micchÈdiÔÔhi c'Èti aÒÒatarÈ pi viÒÒattiyÈ manasmiÑ yeva bÈhullavuttito manokammaÑ nÈma.
Covetousness, ill will, and wrong view are called mental actions, because they occur generally only in the mind-door without bodily intimation and verbal intimation.
Explanation
An action is designated as unwholesome if it is performed with evil intention or volition, causing harm to someone, either oneself or others, and producing evil effects. The volition or cetanÈ associated with evil roots (lobha, dosa, moha) becomes evil and gives rise to evil kamma, which will bear results in woeful abodes.
Unwholesome actions are of three types depending on the three types of manners they are performed. They are bodily actions (kÈyakamma), verbal actions (vacÊkamma) and mental actions (manokamma).
The manneror the means by which an action is performed is called kammadvÈra. KammadvÈra refers to the place where kamma occurs or to the means by which kamma arises.
Three types of kamma-dvÈra
1. KÈyadvÈra— special bodily movement called kÈyaviÒÒatti or bodily intimation where bodily action occurs or by means of which bodily action arises.
2. VacÊdvÈra— speech-producing movement of the mouth called vacÊviÒÒatti by means of which verbal action arises.
3. ManodvÈra— all cittas where mental actions occur or by means of which mental actions arise.
Three types of kamma in accordance with three types of kamma-dvÈras:
1. KÈyakamma— bodily action generally performed by special bodily movement or bodily intimation (kÈyaviÒÒatti).
2. VacÊkamma— verbal action generally performed by verbal intimation called vacÊviÒÒatti.
3. Manokamma— mental action performed in the mind and by the mind called manodvÈrathrough thinking, plotting, meditating, etc.
Ten Kinds of Unwholesome Actions
(Akusalakammapatha)
'Akusalakammapatha'means unwholesome course of action. There are ten unwholesome courses of action — three are bodily, four are verbal, and three are purely mental. Each course of action is identified with the volition initiating an effort to accomplish the respective action. Such volition is an unwholesome kamma regardless of whether or not it completes the action. If it does reach completion of the action and achieves its aim, then it becomes a full course of action. The characteristic of a full course of action is that the kamma so produced has the potency to take on the rebirth-generating role, that is, the role of the productive kamma (janaka-kamma).
1. Three Unwholesome Bodily Actions
1. PÈnÈtipÈtÈ— killing any sentient being,
2. AdinnÈdÈnÈ— stealing or taking others' property unlawfully,
3. KÈmesumicchÈcÈrÈ—sexual misconduct and misure of the senses.
2. Four Unwholesome Verbal Actions
4. MusÈvÈdÈ— lying or speaking falsely,
5. PisuÓavÈcÈ— slandering,
6. PharusavÈcÈ— rude or harsh speech,
7. SamphappalÈpa— vain or frivolous talk.
3. Three Unwholesome Mental Actions
8. AbhijjhÈ— covetousness; the wish and the plot to acquire another person's property unlawfully;
9. VyÈpÈda— ill-will or the wish to cause harm to other beings;
10. MicchÈdiÔÔhi— wrong view; it becomes a full course of action when it assumes the form of one of the morally nihilistic views which deny the validity of ethics and the retributive consequences of action. Three such views are mentioned often in the sutta Pitaka:
(i) Natthika- diÔÔhi - nihilism which denies the survival of the personality in any form after death, thus negating the moral significance of actions;
(ii) Akiriya-diÔÔhi—the view of inefficacy of action, whichclaims that actions have no efficacy in producing results an thus invalidates moral distinctions;
(iii) Ahetuka-diÔÔhi— the acausality view, which states that there is no cause or condition for the defilement and purification of beings, that beings are defiled and purified by chance, fate, etc.
The Causes of Immoral Actions
Tesu pÈÓÈtipato pharusavÈcÈ vyÈpÈdo ca dosam|lena jÈyanti. KÈmesu micchÈcÈro abhijjhÈ micchÈdiÔÔhi ca lobham|lena. SesÈni cattÈri pi dvÊhi m|lehi sambhavanti. CittuppÈdavasena pan'etaÑ akusalaÑ sabbathÈ pi dvÈdasavidhaÑ hoti.
of the ten unwholesome actions, killing, harsh speech and ill-will spring from the root of hatred, that is, they are accomplished by dosam|la citta;
Sexual misconduct, covetousness, and wrong view spring from the root of greed, that is, they are accomplished by lobham|la citta; and
The remaining four arise from the two roots, this is they are committed by both dosam|la citta and lobham|la citta.
Furthermore, with respect to the arising of cittas, the unwholesome actions (akusala-kamma) altogether amount to twelve types, that is, the twelve cetanas associated with the twelve-akusala cittas are regarded as unwholesome actions.
Wholesome Actions of the Sense Sphere
(KÈmÈvacarakusala kamma)
KÈmÈvacarakusalaÑ pi kÈyadvÈre pavattaÑ kÈyakammaÑ, vacÊdvÈre pavattaÑ vacÊkammaÑ, manodvÈre pavattaÑ manokammaÑ c'Èti kammadvÈravasena tividhaÑ hoti.
Wholesome kamma of the sense sphere is threefold according to the doors of action, namely, bodily action that arises in the body-door, verbal action which arises in the speech-door, and mental action which occurs in the mind-door.
TathÈ dÈna-sÊla-bhÈvanÈvasena.
CittuppÈdavasena pan'etaÑ aÔÔhavidhaÑ hoti.
Similarly, it is threefold in terms of alms-giving, morality, and meditation.
Moreover, with respect to the occurrence of consciousness, wholesome kamma of the sense sphere is eightfold, that is, the eight cetanÈs that associate with the eight mahÈkusala cittas.
DÈna-sÊla-apacÈyana-veyyÈvacca-pattÈnu-modana-dhammassavana-dhammadesanÈ-diÔÔhijjukammavasena dasavidhaÑ hoti.
Also it is tenfold in terms of (i) alms-giving, (ii) morality, (iii) meditation, (iv) reverence, (v) sevice, (vi) transference of merit, (vii) rejoicing in others' merit, (viii) hearing the dhamma, (ix) teaching the dhamma, and (x) straightening out one's views.
TaÑ pan'etaÑ vÊsatividhaÑ pi kÈmÈvacarakammam icc'eva sa~khaÑ gacchati.
Furthermore, all these twenty kinds of unwholesome and wholesome kammas are known as kammapertaining to the sense sphere.
Explanation
The first method of enumerating wholesome kamma pertaining to the sense sphere as threefold consisting of bodily action, verbal action, and mental action corresponds to the similar classification of unwholesome kamma. In fact, avoidance of the ten types of unwholesome actions amounts to ten types of wholesome actions pertaining to the sense sphere.
Ten Kinds of Wholesome Actions
(Kusalakammapatha)
There are ten wholesome courses of action pertaining to the sense sphere — three are bodily, four are verbal, and three are mental. Each course of action is identified with the volition initiating an effort to accomplish the respective action. Such volition is a wholesome kamma regardless of whether or not it completes the action. If it does reach completion of the action and achieves its aim of avoiding the unwholesome action, then it becomes a full course of action, that is, a productive kamma (janaka kamma) with the potency to generate a new existence.
1. Three wholesome Bodily Actions
1. PÈnÈtipÈtÈ-virati — avoidance of killing,
2. AdinnÈdÈnÈ-virati — avoidance of stealing,
3. KÈmesumicchÈcÈrÈ-virati — avoidance of sexual misconduct.
2. Four Wholesome Verbal Actions
4. MusÈvÈdÈ-virati — avoidance of lying,
5. PisuÓavÈcÈ-virati — avoidance of slandering,
6. PharusavÈcÈ-virati — avoidance of harsh speech,
7. SamphappalÈpa-virati — avoidance of vain talk.
3. Three Wholesome Mental Actions
8. AnabhijjhÈ— absence of covetousness,
9. AvyÈpÈda— good-will or absence of the wish to cause harm to other beings,
10. SammÈdiÔÔhi— right view that believes in kamma and its result.
It should be noted that the ten unwholesome actions are also called " ten ducaritas", meaning " ten types of evil conduct " whereas the ten wholesome actions are designated as " ten sucaritas", meaning " ten types of good conduct ".
So anyone who knows what is bad and unwholesome and what is good and wholesome should avoid the ten unwholesome actions and thereby accomplish the ten wholesome actions simultaneously. Besides by doing so he also purifies his mind by suppressing immoral roots from arising. Thus he can live in accord with the advice of all the Buddhas: " To abstain from all evil, to do good, and to purify the mind ".
One can achieve this goal by just observing the five moral precepts of PaÒcasÊla vigilantly. In order to perform more meritorious deeds and thus to accumulate more wholesome kammas and to purify the mind further, the Buddha describes ten kinds of meritorious deeds called PuÒÒakriya vatthu.
Ten Bases of Meritorious Deeds
(PuÒÒakriya Vatthu)
" PuÒÒakriya Vatthu " means the ten bases of meritorious actions which one should perform because they can produce great benefits.
1. DÈna = alms-giving or generosity;
2. SÊla = morality; observing five precepts, eight precepts, ten precepts, etc.;
3. BhÈvanÈ= tranquility menditation and insight meditation;
4. ApacÈyana= reverence to elders and holy persons;
5. VeyÈvacca= service in wholesome deeds;
6. PattidÈna= transference of merit;
7. PattÈnumodana= rejoicing in others' merit;
8. Dhammassavana= listening to the dhamma;
9. DhammadesanÈ= teaching or expounding the dhamma;
10. DiÔÔhijjukamma= straightening out one's view.
The above ten bases of meritorious actions can be condensed into three groups:-
1. DÈna group = dÈna, patÔdÈna, pattÈnumodana;
2. SÊla group = sÊla, apacÈyana, veyÈvacca;
3. BhÈvanÈgroup = bhÈvanÈ, dhammassavana, dhammadesanÈ, diÔÔhijjukamma,
DiÔÔhijjukamma may also be included in all the three groups, because one will perform dÈna, sÊla, and bhÈvanÈ only if one has the right view about kamma and its effect.
The above meritorioua actions are generally performed with eight mahÈkusala cittas unless one attains jhÈna and magga in meditation. So they generally give rise to kÈmÈvacarakusala kammas.
Wholesome Kammas with two or three roots
When one performs a wholesome action without the knowledge of kamma and its result, i.e. without kammassakataÒÈÓa, then ÒÈÓavippayutta mahÈkusalacittas arise producing dvihetuka wholesome kammas.
When one performs a wholesome action with the knowledge of kamma and its result, then ÒÈÓasampayutta mahÈkusala cittas arise producing tihetukawholesome kammas.
Tihetukakusala kamma is superior to dvihetuka kusala kamma.
Superior and Inferior Kusala Kammas
(UkkaÔÔha and Omaka Kusala kÈmma)
If one can develop kusala cittas both before and after a moral or wholesome action, then the wholesome cetanÈ, which is kamma acquired during the action, will be surrounded by good cetanÈs and consequently its potential or potency will be enhanced. This type of kamma is called superior wholesome kamma or ukkaÔÔha kamma.
To acquire this type of kamma, one should think about the wholesome action in advance and feel glad for having the chance to do it. Again after doing it, one should be full of joy thinking about the good aspects of the action.
On the other hand, if one feels idle or reluctant or stingy beform performing a moral action and becomes sad or repentant after the action, then the moral cetanÈwill be surrounded by akusala cetanÈs and consequently its potential or potency will be reduced. The kusala kamma acquired in this case is called omaka kamma, that is, inferior wholesome kamma.
Wholesome kamma of the Fine-material Sphere
R|pÈvacarakusalaÑ pana manokammam eva. TaÒ ca bhÈvanÈmayaÑ appanÈppattaÑ jhÈna~gabhedena paÒcavidhaÑ hoti.
Moreover, r|pÈvacarakusala kamma is purely mental action. This mental action arises out of meditation, which has reached absorption and is fivefold by distinction of the jhÈnas factors.
The volitions (cetanÈs) associated with the five r|pÈvacara kusala cittasare known as r|pÈvacara-kusala kammas. The five r|pÈvacarakusala cittas differ from one another in jhÈna factors.
Wholesome Kamma of the Immaterial Sphere
TathÈ ar|pÈvacarakusalaÒ ca manokammaÑ. Tam pi bhÈvanÈmayaÑ appanÈppattaÑ Èlambanabhedena catubbidhaÑ hoti.
Similarly ar|pÈvacarakusala kamma is also purely mental action. This mental action too arises out of meditation, which has reached absorption and is fourfold by distinction of the sense objects.
The volitions associated with the four ar|pÈvacarakusala cittas are known as ar|pÈvacara-kusala kammas. The four ar|pÈvacarakusala cittasdiffer from one another in the sense objects they take.
How Kammas bear Results
1. Results of Unwholesome Kammas
Ettha akusalakammaÑ uddhaccarahitaÑ apÈyabh|miyaÑ paÔisandhiÑ janeti. PavattiyaÑ pana sabbaÑ pi dvÈdasavidhaÑ satt'Èkusala-pÈkÈni sabbatthÈ pi kÈmaloke r|paloke ca yathÈrahaÑ vipaccati.
Of the four types of kammas, unwholesome kammas excluding restlessness produces ribirth in the woeful plane. But during the course of existence all twelve unwholesome kammas give effect to the seven unwholesome resultants in all the sensuous planes as well as in the fine-material sphere, according to circumstances.
Explanation
Of the twelve akusala cittas, moham|la uddhaccasampayutta citta is the weakest, and hence it cannot take on the role of productive kamma at the arising instant of rebirth-consciousness, that is, paÔisandhi kÈla. During the course of existence, that is, pavattikÈla, however, it can take part as the supportive kamma.
The reader should refer to Chart No.7 for a quick view to see how kammas bear results. From this Chart it can be seen that:
The 11 akusala cetanÈs, the weak cetanÈ associated with uddhacca-sampayutta citta being excluded, at paÔisandhi-kÈla produce akusalavipÈka upekkhÈsantiraÓa citta which forms the apÈya paÔisandhi in the four apÈyaabodes.
All the 12 akusala cetanÈs, at pavatti kÈla, produce 7 akusala vipÈka cittas in the 11 kÈma-planes. They produce 4 akusala vipÈka cittas with the exception of ghÈna-viÒÒÈÓa, jivhÈ-viÒÒÈÓaand kÈya-viÒÒÈÓa in the 15 R|pa-planes excluding AsaÒÒasattarealm.
2. Results of Sense-sphere Wholesome Kammas
KÈmÈvacarakusalaÑ pi kamasugatiyaÑ eva paÔisandhiÑ janeti, tathÈ pavattiyaÒ ca mahÈvipÈkÈni. AhetukavipÈkÈni pana aÔÔha pi sabbatthÈ pi kÈmaloke r|paloke ca yathÈrahaÑ vipaccati.
Wholesome kamma of the sense sphere produces rebirth only in the sensuous blissful plane, and only in this sensuous blissful plane it produces the great resultants during the course of existence. Moreover, it gives effect to all the eight rootless wholesome resultants in all the sensuous planes as well as in the fine-material sphere, according to circumstances.
TatthÈ pi tihetukaÑ ukkaÔÔhaÑ kusalaÑ tihetukaÑ paÔisandhiÑ datvÈ pavatte soÄasa vipÈkÈni vipaccati.
Of the sense-sphere wholesome kammas, the superior wholesome kamma accompanied by three roots produces rebirth-consciousness also accompanied by three roots, and during the course of existence it gives effect to sixteen types of resultant consciousness.
TihetukaÑ omakaÑ dvihetukaÑ ukkaÔÔhaÒca kusalaÑ dvihetukaÑ paÔisandhiÑ datvÈ pavatte tihetukarahitÈni dvÈdasa pi vipÈkÈni vipaccati.
Inferior wholesome kamma accompanied by three roots and superior wholesome kamma accompanied by two roots produce rebirth consciousness with two roots, and during the course of existence gives effect to twelve kinds of resultant consciousness, excluding those with three roots.
DvihetukaÑ omakaÑ pana kusalaÑ ahetukam eva paÔisandhiÑ deti. Pavatte ca ahetukavipÈkÈn'eva vipaccati.
Moreover, inferior wholesome kamma accompanied by two roots produces rebirth consciousness without roots, and during the course of existence gives effect to only eight rootless resultant consciousness.
Explanation
The eight cetanÈs or volitions associated with the eight-mahÈkusala cittas represent the eight wholesome kammas in the sense sphere. Of these, four are accompanied by two roots and four by three roots. Again dvihetuka kamma is of two kinds, that is, ukkaÔÔha (superior) and omaka (inferior) depending on whether wholesome or unwholesome volitions which surround the kamma. Similarly tihetuka kamma is also of two kinds ukkaÔÔha and omaka. So there are four groups of four kammas each as described below.
UkkaÔÔha (4)
Dvihetuka
KÈmÈvacara (4) Omaka (4)
Kusala kamma UkkaÔÔha (4)
(8) Tihetuka
(4) Omaka (4)
Now 4 ÒÈÓavippayutta mahÈkusala cittas give rise to 4 dvihetuka-mahÈkusala kammas whereas 4 tihetuka-mahÈkusala cittas give rise to 4 tihetuka-mahÈkusala kammas.
As the 4 dvihetuka-mahÈkusala kammas can be either omaka or ukkaÔÔha, we get
(i) 4 dvihetuka-omaka mahÈkusala kammas, and
(ii) 4 dvihetuka-ukkaÔÔha mahÈkusala kammas.
Similarly, from 4 tihetuka-mahÈkusala kammas, we get
(iii) 4 tihetuka-omaka mahÈkusala kammas, and
(iv) 4 tihetuka-ukkaÔÔha mahÈkusala kammas.
Of the four sub-groups, (I) is the poorest, (ii) and (iii) are somewhat equal in potency, and (iv) is the best. The effects they produce are as follows.
(i) The 4 dvihetuka-omaka mahÈkusala kammas, at paÔisandhi-kÈla, produce kusala-vipÈka upekkhÈ-santirana citta, which forms kÈma-sugÈti ahetuka-paÔisandhi in the human realm and the lower cÈtumahÈrÈjikÈrealm in degraded persons.
At pavatti-kÈla, they produce 8 ahetuka-kusala-vipÈka cittas in the 11 kÈma-planes; and in the 15 r|pa-planes with the exception of AsaÒÒasattÈrealm, they produce 5 ahetuka-kusala-vipÈka cittas, excluding ghÈnaviÒÒÈÓa, jivhÈviÒÒÈÓa and kÈyaviÒÒÈna.
(ii)+(iii) The 4 dvihetuka-ukkaÔÔha mahÈkusala kammas and the 4 tihetukaomaka mahÈkusala kammas, at paÔisandhi-kÈla, produce 4 ÒÈÓavippayutta mahÈvipÈka cittas which form 4 kÈma-sugati dvihetuka-paÔisandhi in the 7 kÈmasugati planes.
At pavatti-kÈla, they produce 8 ahetuka-kusala vipÈka cittasand 4 ÒÈÓavippayutta mahÈvipÈka cittas in the 7 kÈma-sugatiplanes; 8 ahetuka-kusala-vipÈka cittas in the 4 apÈya-planes; and 5 ahetuka-kusala-vipÈka cittas, excluding ghÈnaviÒÒÈna, jivhÈviÒÒÈÓa, and kÈyaviÒÒÈÓa in the 15 r|pa-planes with the exception of AsaÒÒasattÈrealm.
(iv) The 4 tihetuka-ukkaÔÔha mahÈkusala kammas, at paÔisandhi-kÈla, produce 4 ÒÈÓasampayutta mahÈvipÈka cittas, which form 4 kÈmasugati tihetuka-paÔisandhi in the 7 kÈma-sugati planes.
At the pavatti-kÈla, they produce 8 ahetuka-kusala vipÈka cittas and eight mahÈvipÈka cittas in the seven kÈma-sugati planes; 8 ahetuka-kusala-vipÈka cittas in the 4 apÈya-planes; and 5 ahetuka-kusala-vipÈka cittas, excluding ghÈnaviÒÒÈÓa, jivhÈviÒÒÈÓa and kÈyaviÒÒÈÓa, in the 15 r|pa-planes with the exception of the AssaÒÒasattÈ realm.
An Alternative View
Asa~khÈraÑ sasa~khÈravipÈkÈni na paccati
Sasa~khÈraÑ asa~khÈravipÈkÈni ti kecana.
TesaÑ dvÈdasapÈkÈni das'aÔÔha ca yathÈkamaÑ
YathÈvuttÈnusÈrena yathÈsambhavaÑ uddise.
Some teachers say that asa~khÈrika-kusala kamma do not produce sasa~khÈrika-vipÈka cittas, and sasa~khÈra-kusala kamma do not produce asa~khÈrika-vipÈka cittas.
According to them, as stated above, the arising of the vipÈka-cittas should be set forth in due order as twelve, ten, and eight.
Explanation
The view on the arising of vipÈka cittas as described earlier was advanced by the ancient master TipiÔaka C|ÄanÈga thera and is the prevalent opinion among teachers of Abhidhamma. The present alternative view was held by the teachers of the school of MahÈdhammarakkhita Thera, an Abhidhamma master at the ancient MoravÈpi Monastery in Sri Lanka. The earlier view is called samÈna-vÈda, the latter, keci-vÈda.
According to this view, both at rebirth and during the course of existence, unprompted wholesome cittas produce only unpromted resultants, and prompted wholesome cittas produce only prompted resultants. Thus —
The 2 asa~khÈrika ÒÈÓasampayutta tihetuka-ukkaÔÔha kammas produce 8 ahetuka-kusala vipÈka cittas, and 4 asa~khÈrika mahÈvipÈka cittas, totalling 12.
The 2 sasa~khÈrika ÒÈÓasampayutta tihetuka ukkaÔÔha kammas produce 8 ahetuka-kusala vipÈka cittas and 4 sasa~khÈrika mahÈvipÈka cittas, totalling 12. [ahetuka vipÈka cittas are neither asa~khÈrika nor sasa~khÈrika; so they arise in both cases.]
Similarly, tihetuka-amaka and dvihetuka-ukkaÔÔa kusala kammas, if they are asa~khÈrika, produce 8 ahetuka-kusala vipÈka cittas and 2 asa~khÈrika mahÈvipÈka cittas, totalling 10; and if they are sasa~khÈrika, produce 8 ahetuka-kusala vipÈka cittas and 2 sasa~khÈrika mahÈvipÈka cittas, again totalling 10.
In the case of dvihetuka-omaka kusala kammas, both asa~khÈrika kammas and sasa~kharika kammas produce only 8 ahetuka-kusala vipÈka cittas.
Table 5.3 Dual View on the arising of vipÈka cittas
| Kusala kamma | SamÈna VÈda VipÈka Cittas | Keci VÈda VipÈka cittas |
| Tihetuka-ukkaÔÔha asa~khÈrika sasa~khÈrika | 16 16 | 12 12 |
| Tihetuka-omaka asa~khÈrika Dvihetuka-ukkaÔÔha sasa~khÈrika | 12 12 | 10 10 |
| Dvihetuka-omaka asa~khÈrika sasa~khÈrika | 8 8 | 8 8 |
Results of R|pÈvacara Wholesome Kamma
R|pÈvacarakusalaÑ pana paÔhamajjhÈnaÑ
ParittaÑ bhÈvetvÈ brahmapÈrisajjesu
uppajjanti. Tad eva majjhimaÑ bhÈvetvÈ
brahmapurohitesu, paÓitaÑ bhavetvÈ
mahÈbrahmesu.
As regards r|pÈvacara wholesome kamma, the r|pÈvacarakusala first jhÈna, if developed to an inferior degree, gives birth in the BrahmapÈrisajjÈ heaven; if developed to a medium degree, gives birth in the Brahma purohitÈ heaven; and if developed to a superior degree, gives birth in the mahÈbrahmÈ heaven.
TathÈ dutiyajjhÈnaÑ tatiyajjhÈnaÒ ca parittaÑ bhÈvetvÈ parittÈbhesu; majjhimaÑ bhavetvÈ appamÈÓÈbhesu; paÓÊtaÑ bhÈvetvÈ Èbhassaresu.
Similarly, the r|pÈvacarakusalasecond jhÈna and the third jhÈna, if developed to an inferior degree, gives birth in the ParittÈbhÈ heaven; if developed to a medium degree, gives birth in the AppamÈnÈbhÈ heaven; and if developed to a superior degree, gives birth in AbhassarÈ heaven.
CatutthajjhÈnaÑ parittaÑ bhÈvetvÈ parittasubhesu; majjhimaÑ bhÈvetvÈ appamÈÓasubhesu; paÓÊtaÑ bhÈvetvÈ subhakiÓhesu.
The r|pavacarakusala fourth jhÈna, if developed to an inferior degree, gives birth in the ParittasubhÈ heaven; if developed to a medium degree, gives birth in the AppamÈnasubhÈ heaven; and if developed to a superior degree, gives birth in the SubhakiÓhÈ heaven.
PaÒcamajjhÈnaÑ bhÈvetva vehapphalesu. Tad eva saÒÒÈvirÈgaÑ bhÈvetvÈ assaÒÒasattesu. AnÈgÈmino pana suddhÈvasesu uppajjanti.
The r|pÈvacarakusala fifth jhÈna, if it is developed, gives birth in the vehapphalÈ heaven. After attaining the fifth jhÈna, if one develops disgust against perception, one will be reborn in AsaÒÒasattÈheaven. Moreover, non-returners with the fifth jhÈna will be reborn in SuddhÈvÈsÈheavens.
Explanation
(i) The inferior first-jhÈna kusala kamma gives birth in the BrahmaparisajjÈrealm with the first-jhÈna vipÈka citta functioning as rebirth consciousness, life-continuum and death consciousness. Similarly the medium and the superior first-jhÈna kusala kamma gives birth in the BrahmapurohitÈrealm and in the MahÈbrahmÈ realm respectively with the first-jhÈnavipÈka citta functioning as rebirth consciousness, life-continuum and death consciousness.
(ii) Both the second-jhÈna kusala kamma and the third-jhÈna kusala kamma give birth in the second-jhÈna realm with the second-jhÈna vipÈka citta and the third-jhÈna vipÈka citta repectively as rebirth-consciousness, life-continuum and death-consciousness. Here again the inferior kamma gives birth in the ParittÈbhÈ realm, the medium kamma in the AppamÈnÈbhÈ realm, and the seperior kamma in the AbhassarÈrealm.
The dual methods of counting r|pÈvacara jhÈnas have been described earlier. The third jhÈna of the fivefold method, being equivalent to the second jhÈna of the fourfold method, gives birth in the second jhÈna realm. The same thing is true with the higher jhÈnas.
(iii) Thus all the inferior, the medium and the superior fourth-jhÈna kusala kammas give birth in the third-jhÈna plane, that is, in the ParittasubhÈ realm, in the AppamÈnasubhÈ realm, and in the SubhakiÓhÈ realm respectively, with the fourth-jhÈna vipÈka cittas functioning as rebirth-consciousness, life-continuum, and death-consciousness.
(iv) The fifth-jhÈna kusala kamma gives birth in the vehapphalÈ realm with the fifth-jhÈna vipÈka cittas functioning as rebirth-consciousness, life-continuum, and death-consciousness. Those, after attaining the fifth jhÈna, undertakes meditation further to develop digust towards perception and consciousness, are born in the AsaÒÒasattÈ realm with r|pa(corporeality) only. Moreover, the non-returners who attain the fifth jhÈna are reborn in SuddhÈvÈsÈ heavens with the fifth-jhÈna vipÈka cittas functioning as rebirth-consciousness, life-continuum and death-consciousness.
Results of Ar|pÈvacara Wholesome Kamma
Ar|pÈvacarakusalaÒ ca yathÈkkamaÑ bhÈvetvÈ Èruppesu uppajjanti.
Ar|pÈvacara kusala jhÈnas, which arewell developed, bear results in ar|pÈvacaraplanes in due order.
ItthaÑ mahaggataÑ puÒÒaÑ yathÈbh|mi vavatthitaÑ janeti sadisaÑ pÈkaÑ paÔisandhippavattiyaÑ.
IdaÑ ettha kammacatukkaÑ.
As it has been described, the mahaggata kusala kammas bear results in the corresponding planes both at the time of rebirth and in the course of existence.
Herein, this is the fourfold kamma.
Explanation
ŒkÈsÈnaÒcÈyatanakusalakamma gives birth in ŒkÈsÈnaÒcÈyatana realm with ÈkÈsÈnaÒcÈyatanavipÈka citta functioning as rebirth consciousness, life-continuum and death-consciousness.
ViÒÒÈnaÒcÈyatanakusalakamma bears results in ViÒÒÈnaÒcÈyatana realm with viÒÒÈnaÒcÈyatanavipÈka citta functioning as rebirth-consciousness, life-continuum and death-consciousness.
ŒkiÒcaÒÒÈyatanakusala kamma gives birth in ŒkiÒcaÒÒÈyatana realm with ÈkiÒcaÒÒÈyatanavipÈka citta functioning as rebirth-consciousness, life-continuum and death-consciousness.
N'evasaÒÒÈn'ÈsaÒÒÈyatana kamma gives birth in N'evasaÒÒÈn'ÈsaÒÒÈyatanarealm with N'evasaÒÒÈn'ÈsaÒÒÈyatana vipÈka cittafunctioning as rebirth-consciousness, life-continuum and death-consciousness.
IV The Fourfold Advent of Death
(Maranuppatti-catukka)
Œyukkhayena, kammakkhayena, ubhayakkhayena, upacchedakakammunÈ c'Èti maraÓ'uppatti nÈma.
The advent of death is fourfold, namely:
(i) through the expiration of the life-span;
(ii) through the expiration of the kammic force;
(iii) through the (simultaneous) expiration of both; and
(iv) through the intervention of a destructive kamma.
Explanation
Death is formally defined as the cutting off of the life faculty(jÊvitindriya) included within the limits of a single existence.
The fourfold advent or arrival of death may be compared to the four ways of extinguishing a lighted oil-lamp.
The flame of an oil-lamp may go out when:
(i) the wick burns out,
(ii) the oil burns out,
(iii) both the wick and the oil burn out, or
(iv) the wind blows suddenly or the light is put out purposely even though the wick and the oil still remain.
In the sameway, a person may die in one of the following ways:
(i) Œyukkhaya-maraÓa— death due to the expiration of the age-limit;
(ii) Kammakkhaya-maraÓa— death due to the expiration of the productive kammic force;
(iii) Ubhayakkhaya-maraÓa— death due to the expiration of both the age-limit and the productive kamma;
(iv) Upacchedaka-maraÓa— death due to the intervention of destructive kamma. It is sudden death such as the death due to car-accident or suicide.
The Signs at the Time of Death
(MaranÈsanna-Nimitta)
TathÈ ca marantÈnaÑ pana maraÓakÈle yathÈrahaÑ abhimukhÊbh|taÑ bhavantare paÔisandhijanakaÑ kammaÑ vÈ taÑkamma-karaÓakÈle r|pÈdikam upaladdhapubbaÑ upakaraÓabhutaÒ ca kammanimittaÑ vÈ anantaraÑ uppajjamÈnabhave upalabhitabbaÑ upabhogabh|taÒ ca gatinimittaÑ vÈ. Kammabalena channaÑ dvÈrÈnaÑ aÒÒatarasmiÑ paccupaÔÔhÈti.
To continue, in the case of those who are about to die on account of the above four causes, at the time of near death, one of the following signs presents itself as it should do
through any of the six sense doors by the power of kamma (which is going to produce the next rebirth):
(i) a kamma that is to produce rebirth in the next existence; or
(ii) a sign of kamma such as a form, etc., that had been apprehended previously at the time of performing the kamma, or something that was instrumental in performing the kamma; or
(iii) a sign of destiny which may be the place or realim where the immediately following rebirth will take place or the utensils, persons, etc, connected with that place or realm.
Explanation
Now, to those who are about to die, by the power of kamma that is going to condition the next existence, one of the following three signs always presents itself at the appropriate sense-doors:
(i) Kamma object — the wholesome or unwholesome kamma that will produce the immediately following rebirth; or
(ii) Kamma-nimitta — the sign of kamma, that is, the scence, the sound, the smell, the gun, the knife, etc., which were or are observed or used during the performance of the kamma that is going to bear results; or
(iii) Grati-nimitta — the sign of destiny, that is, the scenes connected with the place of the next rebirth such as the mother's womb, houses, celestial mansions, hell scences, or the utensils or persons that one is going to encounter in that place of rebirth.
It should be stressed that one of the above signs will definitely present itself to the javana process of the dying person, not to the death-consciousness itself. The death-consciousness (cuti-citta) apprehends the same object grasped by the rebirth-consciousness and the life-continuum of the present existence. The object of the last javana process of the present existence will serve as the object of the rebirth-consciousness, the life-continuum and the death-consciousness of the next existence.
The Cognitive Process near Death
(MaraÓÈsanna VÊthi)
Tato paraÑ tam'eva that'opaÔÔhitaÑ ÈlambanaÑ Èrabbha vipaccamamÈnaka-kammÈr|paÑ parisuddhaÑ upakkiliÔÔham vÈ upalabhitabbabhÈnur|paÑ tatth'onataÑ va cittasantÈnaÑ abhiÓhaÑ pavattati bahullena. Tam'eva vÈ pana janakabh|taÑ kammaÑ abhinavakaraÓavasena dvÈrappattaÑ hoti.
Thereafter, apprehending the object thus presented, the stream of consciousness continually flows in accordance with the kamma that is going to bear results, whether pure or corrupted, and in conformity with the existence into which one is to be reborn, inclining mostly towards that existence. Or that productive kamma which is going to give rebirth presents itself in the mind-door by the power of renewing itself.
PaccÈsannamaraÓassa tassa vÊthicittÈvasÈne bhava~gakkhaye vÈ cavanavasena paccuppannabhava-pariyo sÈnabhutaÑ cuticittaÑ uppajjitvÈ nirujjhati.
TasmiÑ nirodhÈvasÈne tass'anantaram'eva vÈ yathÈrahaÑ avijjÈnusayaparikkhittena taÓhÈnusaya-m|lakena sa~khÈrena janÊyamÈnaÑ sampayuttehi pariggayhamÈnaÑ sahajÈtÈnaÑ adhiÔÔhÈnabhÈvena pubba~gamabh|taÑ bhavantarapatisandhÈnavasena paÔisandhisankhÈtaÑ mÈnasaÑ uppajjamÈnam'eva patiÔÔhÈti bhavantare.
To one who is on the verge of death, either at the end of the cognitive series of consciousness or at the dissolution of the life-continuum, the death-consciousness, the end of the present life, arises and ceases in the way of passing away.
Immediately after the dissolution of the death-consciousness, a rebirth-consciousness arises and is established in the subsequent existence, apprehending the object that has been grasped by the maraÓÈsanna-javanas, either supported by the heart-base or baseless, as is appropriate. This rebirth-consciousness is generated by the wholesome or unwholesome kamma that is enveloped by latent ignorance and rooted in latent craving. It is called rebirth-consciousness (paÔisandhi-citta) because it links together the two consecutive existences. It is conjoined with its mental adjunts, and acts as the forerunner to the conascent associates as well as their foundation.
The Objects of Rebirth Consciousness
MaraÓÈsannavÊthiyaÑ pan'ettha mandappavattÈni, paÒc'eva javanÈni paÔikankhitabbÈ-ni. TasmÈ yadÈ paccuppannÈlambanesu ÈpÈthaÑ Ègatesu dharantesv'eva maraÓaÑ hoti, tadÈ paÔisandhibhava~gÈnam pi paccuppannÈlambanatÈ labbhatÊ ti KatvÈ kÈmÈvacarapaÔisand-hiyÈ chadvÈragahitaÑ kammanimittaÑ gatinimittaÒ ca paccuppannaÑ atÊtaÑ ÈlambanaÑ upalabbhati. KammaÑ pana atÊtam'eva, taÒ ca mano dvÈra-gahitaÑ. TÈni pana sabbÈni pi parittadhammabh|tÈn' ev'alambanÈni.
Moreover, here in the death-proximate cognitive process, only five feebly javanas should be expected to occur. Therefore, when death takes place while present objects enter the avenue of the sense-door and are still existing, then the rebirth-consciousness and the life-continuum of the new existence should be expected to take the same present objects. For this reason, in sense-sphere rebirth, when the object is a sign of kamma or a sign of destiny perceived at any of the isx doors, that object may be present or may be past. But kamma as object is only past, and it is perceived only at the mind door. Furthermore, all these objects of the sense-sphere rebirth are kÈma objects only.
R|pÈvacarapaÔisandhiyÈ pana paÒÒattibh|taÑ kammanimittam'ev'alambanaÑ hoti. TathÈÈruppapaÔisandhiyÈ ca mahaggatabh|taÑ paÒÒattibh|taÒ ca kammanimittam' eva yathÈrahaÑ ÈlambanaÑ hoti.
Moreover, in the case of rebirth in the fine-material sphere, the object is a concept and is always a sign of kamma. So too, in the case of rebirth in the immaterial sphere, the object — which may be either a mahaggata citta or a concept, whichever should be – is always a sign of kamma.
AssaÒÒasattÈnaÑ pana jÊvitanavakam'eva paÔisandhibhÈvena patiÔÔhÈti. TasmÈ te r|papaÔisandhikÈ nÈma. Œr|ppÈ ÈruppapaÔisandhikÈ. SesÈr|pÈr|papaÔisandhikÈ.
Furthermore, for AssaÒÒasatta brahmas, only jÊvitanavaka kalÈpa(the vital nonad) becomes established in the way of rebirth-linking. Therefore, they are said to have material rebirth (r|pa-paÔisandhi). The ar|pabrahmas are said to have immaterial rebirth (nÈma-paÔisandhi). All the remaining beings are said to have material-mental rebirth (i.e. they are born with all the five aggregates of existence).
Explanation
When a being is about to die, the near-death sign (maraÓÈsanna-nimitta) always appears at one of the sense doors. The near-death sign may be in the form of a past kamma, which is going to give rebirth in the new existence, or in the form of the sign of kamma (kamma-nimitta) which may be either past or present, or in the form of the sign of destiny (gati-nimitta) which is usually present.
The successful kamma which is volition (cetanÈ) as well as the past sign of kamma will appear in the mind-door whereas the present sign of kamma as well as the sign of destiny will appear in one of the five sense doors, that is, a visible object will appear at the eye-door, a sound at the ear door, and so on.
When the near-death sign appears at one of the six doors, the adverting consciousness will pick up the sign and a cognitive series of consciousness, known as maranÈsanna-vÊthi, flows on. In accordance with the kamma that is going to produce next rebirth, an akusala or kusala citta normally functions five times as javanas in this vÊthi. These javanas are known as 'maraÓÈsanna javanas'.
(a) AtimahantÈrammaÓa Cakkhu-dvÈra
MaraÓasanna VÊthis
Two typical mraÓÈsanna-vÊthis for a visible object of great intensity striking the eye-door are described below.
(1) TÊ-Na-Da- "Pa-Ca-Sp-St-Vo-J-J-J-J-J-Td-Td"-
Bh-Cuti-PaÔi-Bh-
(2) TÊ-Na-Da- "Pa-Ca-Sp-St-Vo-J-J-J-J-JTd-Td"-
Cuti-PaÔi-Bh-
The present kamma-nimitta or the gati-nimitta stikes the eye-door at the arising instant of the first atÊta-bhava~ga (Ti). Being of very great intensity, it becomes distinct at the arising instant of bhava~ga-calana (Na). The life-continuum vibrates for two consciousness-moments (Na-Da) and is cut off. Then, apprehending the nimitta, paÒcadvÈravajjana (Pa), cakkhuviÒÒÈÓa(Ca), sampaÔicchana (Sp), santinaÓa (Na), VoÔÔhapana (Vo), five javanas (J), two tadÈlambanas (Td) and one bhava~ga (Bh) arise in series. Then the death-consciousness (Cuti) occurs when the being dies. In the second cognitive series, cuti follows tadÈlambaÓa directly without any intervention of a bhava~ga-citta.
Immediately after the dissolution of the death-consciousness, the rebirth-consciousness (PaÔi) arises in the next existence without any break in the stream of consciousness and without any lapse in time. The next existence may appear in a very far place like a brahma heaven, yet there is no lapse in time.
(b) MahantÈrammaÓa Cakkhu-dvÈra
MaraÓÈsanna VÊthis
Two typical maraÓÈsanna-vÊthis for a visible object of fairly great intensity striking the eye-door are described below.
(1) TÊ-TÊ-Na-Da- "Pa-Ca-Sp-St-Vo-J-J-J-J-J-Td-Td"-
Bh-Cuti-PaÔi-Bh-
(2) TÊ-TÊ-TÊ-Na-Da- "Pa-Ca-Sp-St-Vo-J-J-J-J-JTd-Td"-
Cuti-PaÔi-Bh-
As the near-death sign is of fairly great intensity, it becomes distinct at the sense-door only after two or three atita-bhava~gas have passed by. Then the life-continuum vibrates twice (Na-Da) and becomes arrested. After that the cognitive series proceeds as paÒcadvÈrÈvajjana, cakkhu-viÒÒÈÓa, sampaticchana, santiraÓa, voÔÔhapana, five javanas, and after that one bhava~ga-citta may or may not arise to terminate the cognitive process. Immediately after that cuti-citta arises to terminate the present existence. Again soon after cuti-citta, the rebirth-consciousness (PaÔi) of the next existence arises without any break in the stream of consciousness and without any lopse in time.
(c) Ativibh|tÈrammaÓa ManodvÈra
MaraÓasanna VÊthis
(1) Na-Da- "Ma-J-J-J-J-J- Td-Td"- Bh-Cuti-PaÔi-Bh-
(2) Na-Da- "Ma-J-J-J-J-J- Td-Td"- Cuti-PaÔi-Bh-
When the kamma which is going to produce next rebirth or the past kamma-nimitta appears at the mind-door with great intensity, the life-continuum vibrates twice (Na-Da) and is cut off. Then manodvÈrÈvajjana (Ma) adverts the stream of consciousness towards the object, apprehends the object and makes the decesion whether it is good or bad. Then come five javanas (J) enjoying the taste of the sense-object followed by two tadÈlambaÓas (Td) and one or no bhava~ga.
Then the death-consciousness (Cuti) occurs when the being dies. Immediately after death, the rebirth consciousness (PaÔi) arises in the next existence without any break in the stream of consciousness. After that the life-continuum (Bh) flows on in the next life.
(d) Vibh|tÈrammaÓa ManodvÈra
MaraÓÈsanna VÊthis
(1) Na-Da- "Ma-J-J-J-J-J- Td-Td"- Bh-Cuti-PaÔi-Bh-
(2) Na-Da- "Ma-J-J-J-J-J- Td-Td"- Cuti-PaÔi-Bh-
The cognitive series of consciousness arises as in (c) without the two tadÈlambaÓas. It is very significant that the stream of consciousness is not cut off at death but flows on from one existence to another.
Rebirth-consciousness and its Object
Rebirth-consciousness arises in the new existence as the resultant of the kamma Which has the chance to condition the new existence. Rebirth-consciousness joins the new existence with the old one; so it is called paÔisandhi-citta.
The rebirth-consciousness will be accompanied by its concomitants (cetasikas). It is the nucleus as well as the forerunner and leader of its associates. It will have a physical base (hadaya-vatthu), provided by the same kamma, if the new existence occurs in paÒca-vokÈra planes (planes of five khandhas). If the new existence takes place in catu-vokÈra planes (planes of four khandhas, i.e. ar|pa planes), there will be no physical base.
The rebirth-consciousness grasps the sense-object Which the maraÓasanna javanas have observed. If the javanas observed kamma-nimitta, the rebirth-consciousness also grasps that kamma-nimitta. Moreover, all bhava~ga cittas and the cuti-citta in the new existence also take the same sense-object.
The object of the fine-material rebirth-consciousness is the kamma-nimitta such as the counter sign of kasiÓa that usually appears at the mind-door at the time of death.
The object of the immaterial rebirth-consciousness is also kamma-nimitta which may be either concepts such as infinite space (ÈkÈsa) or mahaggata cittas like ÈkÈsÈnaÒcÈyatana kusala citta.
Rebirth after Death
ŒruppacutiyÈ honti heÔÔhimÈruppavajjitÈ ParamÈruppasandhÊ ca tathÈ kÈme tihetukÈ. R|pÈvacaracutiyÈ aheturahitÈ siyuÑ SabbÈ kÈmatihetumhÈ kÈmesv'eva pan'etarÈ.
AyaÑ ettha cutipaÔisandhikkamo.
When one passes away from an immaterial realm, one many be reborn in the same immaterial realm or in any higher realm but not inlower immaterial realms, or one may also be reborn in a sensuous blissful plane with three-rooted rebirth-consciousness.
When one passes away from a fine-material realm, one may be reborn with any sahetuka rebirth but not with ahetuka rebirth (paÔisandhi).
After passing away from a three-rooted existence in the sensuous plane, one may be reborn with any rebirth (paÔisandhi), that is, one may be reborn anywhere. The rest, that is, those dvihetuka and ahetuka persons in the sensuous planes, after death, will be reborn only in the sense-sphere realms.
Herein, this is the procedure with regard to death and birth.
Explanation
Death is the temporary end of a temporary phenomenon. By death is meant the existence of psychic life (jÊvitindriya), heat (usma=tejodhÈtu) and consciousness (viÒÒÈÓa) of one individual in a particular existence.
But death is not the complete annihilation of a being. Death in one place means rebirth in another place so long as the causes for the next life are not extinct.
Now the possible planes where rebirth could take place after death in a particular plane are enumerated as follows.
1. When a brahma in an ar|pa-plane dies, he may be reborn in the same plane or a higher plane but not in a lower ar|pa-plane. Moreover, he may be reborn in the sense-sphere with three roots either as a deva or a human being. Thus —
(i) After the death in ŒkÈsÈnaÒcÈyatana-plane, an ar|pa-paÔisandhisand 4 kÈma-tihetuka paÔisandhis are possible.
(ii) After the death in ViÒÒÈnancÈyatana-plane, 3 ar|pa-paÔisandhisexcluding ŒkÈsÈnaÒcÈyatana-paÔisandhi and 4 kÈmatihetuka paÔisandhisare possible.
(iii) After the death in ŒkiÒcaÒÒÈyatana-plane, ÈkiÒcaÒÒÈyatana-paÔisandhi, nevasaÒÒÈ-n'ÈsaÒÒÈyatana paÔisandhi and 4 kÈmatihetuka paÔisandhis are possible.
(iv) After the death in N'evasaÒÒÈn'ÈsaÒÒÈyatana plane, n'evasaÒÒÈn'ÈsaÒÒÈyatanapaÔisandhi and 4 kÈmatihetuka paÔisandhis are possible.
2. When a brahma in an r|pa-plane with the exception of AsaÒÒÈsattaand SuddhavÈsÈs, he may be reborn in any plane except the four apÈyaabodes depending on his kamma. Also he will not be reborn either as a degraded human being or a degraded as|rÈ. In other words, 4 kÈmadvihetuka paÔisandhis, 4 kÈmatihetuka paÔisandhis, 6 r|pÈvacara piÔisandhis and 4 ar|pÈvacara paÔisandhis with the exception of 2 ahetuka paÔisandhisare possible.
When an AsaÒÒÈsatta brahma dies, he will be reborn in the sense-sphere either as a human being or as a deva. Thus 4 kÈma-dvihetuka paÔisandhis and 4 kÈma-tihetuka paÔisandhis are possible.
3. Now when a human being or a celestial being from the sense-sphere dies, he may be reborn in any plane if he is a tihetuka-person, because he can develop jhÈnas to be reborn as brahma or he may commit immoral actions to be cast into apÈya abodes.
3. Now when a human being or a celestial being from the sense-sphere dies, he may be reborn in any plane if he is a tihetuka-person, because he can develop jhÈnas to be reborn as brahma or he may commit immoral actions to be cast into apÈya abodes.
When a human being or a celestial being of dvihetuka-person dies, any one of the 10 kÈma-paÔisandhisis possible.
4. When ahetuka-persons in the human realm as well as in the lower cÈtumahÈrajikÈrealm die, all 10 kÈma-paÔisandhis are possible.
5. When woeful persons from the 4 ApÈya abodes die, again all 10 kÈma-paÔisandhisare possible.
Review Questions
1. What are the four woeful planes? Why are they called 'apÈyabh|mi' ? Who are born in these planes? Why?
2. What are the seven sensuous blissful planes? Why are they called 'kÈmasugatibh|mi' ? What kinds of persons reside in these planes ?
3. Describe the brahma heavens. Why some brahmas have only corporeality, some only mental entities, and some both corporeality and mental entities?
4. Describe the twelve types of persons (puggalas). What types of persons can be found in (i) woeful abodes, (ii) human realm, (iii) deva-realms, (iv) fine-material realms, (v) immaterial realms?
5. Describe the four modes of rebirth (paÔisandhi). What are the rebirth-consciousness, life-continuum, and death-consciousness of (i) woeful beings, (ii) degraded human beings, (iii) dvihetuka human beings, (iv) tihetuka devas, (v) the first jhÈna r|pÈvacara brahmas, (vi) the vehapphalÈ brahmas, (vii) suddhavÈsÈ bhrahmas, (viii) ŒkÈsÈnaÒcÈyatana brahmas?
6. Describe the life-spans of (i) woeful beings, (ii) human beings, (iii) earth-bound deities, (iv) TÈvatim'sÈdeities, (v) TusitÈ deities, (vi) MahÈbrahams, (vii) AsaÒÒÈsatta brahmas, (viii) VehapphalÈ brahmas, (ix) AkaniÔÔha brahmas, and (x) N'evasaÒÒÈn'ÈsaÒÒÈyatana brahmas.
7. Describe the four kinds of kamma with respect to function.
8. Describe the four types of kamma by order of priority in bearing results.
9. What types of kamma can play the role of (i) Gruka kamma, (ii) Œsanna kamma, (iii) ŒciÓÓa kamma, and (iv) KaÔattÈ kamma? What should we do to get a blissful rebirth in the next existence?
10. Describe the four kinds of kamma by time of ripening. When should we expect to get the results of a moral or immoral action which we perform now?
11. Describe the four types of kamma by place of ripending. How will you explain that some people are prosperous with immoral means of earning their living and some are poor though they lead a moral life?
12. Describe how kammas determine the fate and destiny of (i) Devadatta, (ii) King AjÈtasattu, (iii) Queen MallikÈ, and (iv) Venerable Sona's father who was a hunter and later become a monk.
13. Who manipulates the fate and destiny of all beings? Discuss briefly.
14. What is kamma-dvÈra? Describe the three types of kamma-dvÈra and the unwholesome actions in accordance with these dvÈras.
15. How can we decide whether an action is wholesome or unwholesome? What are the root-causes of moral actions and immoral actions?
16. What should we do to abide by the advice of all the Buddhas: " To avoid all evil, to do good, and to purify the mind"?
17. Describe the ten bases of meritorious deeds. How can they be classified into three groups?
18. How should we perform meritorious deeds to acquire superior tihetuka kusala kamma? How does this kamma bear resulta?
19. Why do some people acquire only inferior dvihetuka kusala kamma in giving alms? How does this kamma bear resulta?
20. How and where do the following kammas bear results: (i) unwholesome kamma, (ii) dvihetuka omaka kamma, (iii) dvihetuka ukkaÔÔha kamma, (iv) tihetuka ukkaÔÔha kamma, (v) r|pÈvacarakusala first jhÈna kamma, (vi) r|pÈvacarakusala fifth jhÈna kamma, (vii) viÒÒÈnaÒcÈyatanakusala kamma?
21. Describe the different types of sense-sphere wholesome kammas. How do these kammas bear results?
22. What is 'death'? Describe the fourfold advent of death.
23. Describe the signs that appear near death. Why do they appear?
24. A dying hunter sees hellhounds coming to bite him. What is this sign? Explain the cognitive series of consciousness that arises at the time.
25. A pious woman listens to a dhamma-discourse just before she dies. What is her near-death sign and her cognitive process corresponding to that sign?
26. A teacher remembers her act of taching just before death. What is her maraÓÈsanna nimitta and her cognitive process?
27. A nun sees celestial mansions vividly at her dying moments. What is her maranÈsanna nimitta and her cognitive process?
28. What is maranÈsanna-nimitta? When, Why, and how does it appear?
29. Explain ativibh|tÈrammana manodvÈra maraÓÈsanna vÊthi? Is there a break in the stream of consciousness at death?
30. What do 'death' and 'rebirth' mean in Abhidhamma? Explain the phenomenon of passing away from one existence to another.
31. Where will the following beings be reborn after death? (i) A cat, (ii) a peta, (iii) a retarded person, (iv) tihetuka person, (v) a deva, (vi) a MahÈbrahma, (vii) AsaÒÒÈsatta brahma, (viii) AkincaÒÈyatana brahma.
32. Explain Bhumicatukka and how it gives rise to thirty-one planes of existence.
33. Describe the different types of persons (puggala) in the human realm. Mention their respective consciousness and the kammas, which give rise to these rebirths (paÔisandhi).
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