Chapter V
Compendium of the Process-Freed
(Vīthimuttasangahavibhā)
Thus the compendium of the occurrence (of consciousness) has been explained by way of cognitive process during the course of existence. Now the compendium of the occurrence (of consciousness) at rebirth will be told.
Guide to §1
In the preceding chapter the author explained the active aspect of the flow of consciousness, its occurrence in cognitive processes during the course of a lifetime. In the present chapter he will explain the occurrence of passive or “process-freed” consciousness. four sets of four shoiuld be undertstood as follows:
(i) four planes of existence;
(ii) four modes of rebirth-linking:
(iii) four kinds of kamma; and
(iv) fourfold advent of death
pg 187
Table 5.1: The 31 Realms of Existence
Guide to §2
The compendium of process-freed consciousness opens with a survey of the topography of the phenomenal world, charting the planes of existence and the various realms within each plane ( see Table 5.1). The author undertakes this survey before examine the types of process-freed consciousness because the external inverse, according to the Abhidamma is an outer reflection of the internal cosmos of mind, registration in concrete manifest form the subtle gradation in states of consciousness. This does not mean that the Abhidhamma reduces the outer world to a dimension of mind in the manner of philosophical idealism. The outer to a dimension of mind in the manner of philosophical idealism. The outer world is quite real and possesses objective existence. However, the outer world is always a world apprehended by consciousness, and the type of consciousness determines the nature of the world that appears. Consciousness and the world are mutually dependent and inextricably reproduces and corresponds to the hierarchical structure of consciousness…
The Four Planes of Existence (bhūmicatukka)
§3 Overview
Of these, the four planes are:
(i) the woeful plane;
(ii) the sensuous blissful plane;
(iii) the fine-material-sphere plane;
(iv) the immaterial-sphere plane.
Guide to §3
The four planes: Through a distinction is made here between the woeful plane and the sensuous blissful plane, both planes are actually subdivisions of the sense-sphere plane, as is pointed out at the end of §5
§4 The Woeful Plane
The woeful plane: The word Apaya means literally that which is devoid (apa) of happiness (aya). This is the collective name for those realms of existence in which pain and misery greatly exceed happiness. They are the realms where evil doers are reborn as a consequence of their evil deeds.
Among these, the woeful planes is four fold namely:
Hell (Niraya) – 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 moments’s respite. The commentators state that there are eight great hells, of increasing intensity of torment. They are named Sañjīva, each hell is surrounded on each of its four sides by five minor hells, bringing the total to 168 hells…. 190
The Animal Kingdom: Buddhism maintains that the animal realm is woeful plane into which being may be reborn as a result of evil kamma. According to the Buddha, human being who have committed evil may be reborn as animals, and animals may, as a result of some accumulated good kamma, be reborn as human beings or even as gods in a heavenly world. Although the animal realm does not involve as much misery as the hells, it is included in the woeful planes because the suffering there greatly exceeds the amount of happiness and because it does not provide suitable conditions for the performance of meritorious deeds.
The Sphere of Petas: The word petas, 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 dame world as human beings – in forests, bogs, cemeteries, etc. – through they remain invisible to humans except when they display themselves or are perceived by those with the divine eye.
The host Asuras: the word Asura, often translated “titans,” is used to refer to various classes of beings. As a realm within the woeful plane the commentators identify the Asuras are to be distinguished from the Asuras that combat the gods of the Tavatimsa heaven, who are included among Tavatimsa gods.
§5 The Sensuous Blissful Plane (Kāmasugatibūmi)
Guide to §5
The Human Realm: 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 action than any other class of beings. The human being is capable of development up to Buddhahood. Also of such serious crimes as matricide and parricide. The human realm is a mixture of both pain and pleasure, suffering and happiness, it is considered a blissful realm. pg 191
The Realm of the Four Great Kings: The next six realms are the sense-sphere heavens, the abodes of the devas or gods. These planes involve a longer life-span that the human world and a richer variety of sensual pleasure which, however, are inevitably impermanent. pg. 191
The Realm of the Thirty-Three Gods: This heaven, Tavatimsa, 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 and his thirty-two assistants. The chief of this realm is Sakka, also known as Indra, who resides in the Vejayanta Palace in the realm’s capital city, Sudassana. pg. 191
The Realm of the Yāma Gods, etc: Each of these heavens is depicted in the celestial hierarchy as situated above its predecessor. The heaven of the Yama gods is a realm of great happiness presided over by their ruler, the divine king Suyama or Yama. Tusita, the Delightful Realm, is the abode of a Bodhisattva in his last existence before attaining Buddhahood. The gods in the Nimmānarati heaven have the power to create objects of sensual enjoyment by thought, in accordance with their desires. The gods of the Paranimmitavasavatti realm do not create such objects themselves, but they control the objects of enjoyment created for their use by their attendants. pg. 192
The Fine-Material-Sphere plane is Sixteenfold: The fine-material-sphere plane is the realm of rebirth for those who have developed, during their life, one or another of the fine material jhānas, and at the tie of death still possess that jhāna in the sense that they still have potential access to it, not having lost it owing to negligence and obsession by obstructive states. this plane is divided into four tiers in accordance with the four jhānas of the Suttanta system. In the Suttas only four jhānas are mentioned, as the transition from the first to the second jhānas takes place by the simultaneous abandoning of initial application (vitakka) and sustained application (vicara). pg. 192
The Pure Abodes (Suddhāvāsa) – Are five realms of rebirth open only to non-returners, noble disciples who have attained the third stage of sanctity. Those who take rebirth in these abodes never return to the lower realms but attain finical deliverance there. pg. 192
§7 The Immaterial-Sphere Plane (Arūpāvacarabhūmi)
The immaterial-sphere plane is fourfold, namely:
(i) the realm of infinite space;
(ii) the realm of infinite conciousness;
(iii) the realm of nothingnesss: and
(iv) the realm of neither -perception-nor-non-perception.
Guide to §7
These are the four planes of rebirth for those who, at the time of death, possess an immaterial meditative attainment. Each immaterial attainment leads to rebirth into the corresponding realm. pg. 193
§8 By Way of Individuals
In the pure Abodes no worlding, stream enters, or once returners are not found in any way. Noble ones are not found in the non-percipient realm and in the woeful planes. In other planes are found both noble ones and non-noble ones. pg 193
Herein, these are the four planes. pg. 193
The four types of Rebirth-Linking (patisandhicatukka)
§9 Overview
(i) rebirth-linking in the woeful plane
(i) rebirth-linking in the woeful plane
(ii) rebirth-linking in the woeful plane
(iii) rebirth-linking in the woeful plane
(iv) rebirth-link in the immaterial sphere
§10 Rebirth-Linking in the Woeful Plane
Therein, the wholesome-resultant investigating consciousness accompanied by equanimity becomes the rebirth-linking (consciousness) at the moment of decent into the woeful plane. Then it lapses into the life-continuum and finally it becomes the death (consciousness) and is cut off. This is the one single woeful rebirth-linking. pg 194
§11 Rebirth-linking in the Sensuous Blissful Plane
The wholesome-resultant investigating consciousness accompanied by equanimity occurs as the rebirth-linking, life continuum and death (consciousness) of deformed human beings of the sensuous blissful plane. pg 194
Guide to §10-11
For a detailed explanation of the types of consciousness that perform the function of rebirth-linking, life-continuum, and death
Such as those born blind, etc: The “etc.” (ādi) here is intended to include those born deaf, mute, mentally retarded, mentally deranged and also those born as eunuchs, hermaphrodites and sexually indeterminate. The commentators explain that the expression “born blinds” refers to one whose rebirth-consciousness is produced by a kamma that, owing to deficiency of merit, is incapable of generating eyes with the capacity for vision. The expression does not apply to those who emerge from the womb blind because of some accident or illness incurred during the stay in the womb, for blindness under such circumstances may occur also to those with a double- or triple-rooted rebirth consciousness. The same principles applies to those born deaf, etc, In all such cases the rebirth consciousness is invariably rootless only when the defect is already inherent in the kamma that generates rebirth. pg 195
(Some) earth-bound (deities): Buddhist cosmology recognizes a class of cities who do not dwell in the heavenly realms but in proximity to the earth, in remote regions such as forests, mountains, and shrines. these beings are called earth-gods (bhummadeva). While the more powerful deities in this class may possess double- or triples-rooted types of rebirth consciousness, they are often accompanied by retinues which may include deities of defective merit who mange to maintain their lives with difficulty. pg 195
And (some) fallen Asuras: These beings are said to dwell in villages or in the vicinity of villages living off the remains of food discarded by residents. they also haunt or oppress human beings when they fail to obtain food. pg 195
The (foregoing) ten modes: The ten modes of sense-sphere rebirth linking are obtained by way of the ten types of consciousness that perform the function of rebirth-linking in the sense sphere. pg 195
§12 Sensuous Plane Life-Spans
There is no definite limit to the duration of life of beings in the four woeful planes, or among humans and fallen Asuras. The life-span of gods of the realm of the four Great Kings is five hundred celestial years, that is, according to human reckoning, 9,000,000 years. pg 196
Celestial years: The Vibhanga (§1023) states that one celestial day (CD) in the Catummaharajika heaven equals fifty human years (HY). Thirty such days amount to one celestial month; twelve such months constitute one celestial year (CY). I the Tavatimsa heaven one celestial day equals one hundred human years; in the Yama heaven, two hundred human years; and so on, doubling in each higher heaven. On this basis, the life spans in the six heavenly worlds would be computed as in the following table: pg 197
Life-Spans In the Sense-Sphere Heavens
§13 Rebirth-Linking in the Fine-material Sphere
The first jhāna resultant occurs in the first jhāna plane as the rebirth-linking, life-continuum, and death (consciousness), similarly, the second jhāna resultant (occur thus) in the second jhāna plane: the fourth jhāna resultant in the third jhāna plane, the fifth jhāna result in the fourth plane. But for non-perception… pg. 197
§14 Life-Spans in the fine-material sphere
Among these, the life-span of Gods of Brahma Retinue is one-third of an eon; of Brahma’s Ministers, half an eon; of Brahma’s Ministers, half an aeon: of Maha Brahmas, one aeon: of the gods of minor lustre, two aeons: of infinite lustre, four aeons; of radiant lustre, eight aeons. pg… 197
Guide to §14
An aeon (kappa): The Buddhist texts speak of the 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 to rise from ten years to the maximum of many thousands of years, and then fall back to ten years. Twenty such interim aeons equal one the length of a great aeon is said the Buddha to be longer than the time it would take for a man to wear away a mountain of solid granite one (yojana) (about 7 Miles) high and wide by stroking it once every hundred years with a silk cloth calculable aeon (asankheyyakappa), and four incalculable aeons constitute one great aeon (mahakappa). pg. 198
§15 Rebirth-link in the Immaterial Sphere
The first immaterial resultant occurs as the rebirth-linking, life-continuum, and death (consciousness) in the first immaterial plane, and the others occurs in the same functions in their respective planes. These are the four modes of rebirth-linking in the immaterial sphere. pg. 199
§16 Life-spans in the Immaterial Sphere
Among them, the life-span of gods who have attained to the realm of infinite space is 20,000 aeons; of those who have attained to the realm of infinite consciousness, 40,000 aeons: of those who have attained to the realm of neither-perception-nor-non-perception, 84,000 aeons. pg. 199
§17 Summary
The rebirth-linking consciousness, life-continuum consciousness, and the death consciousness in one (particular) birth are similar and have an identical object.
Four Types of Kamma (kammacatukkam)
§18 By way of Function
With respect to function there are four kinds of kamma, namely;
(i) productive kamma;
(ii) supportive kamma;
(iii) obstructive kamma; and
(iv) destructive kamma
Guide to §18
Four types of kamma: The Pali term (kammacatukka), the name of this section, means a fourfold division of kamma. This section will actually introduce four fourfold, in all sixteen types of kamma obtained by applying four different methods of analysis. The word kamma means literally action or deed, but in the Buddha’s teaching it refers exclusively to volitional action. From a technical standpoint, kamma denotes wholesome or unwholesome volition (cetanā)… page 199
With respect to function: Kammas perform different functions (kicca), of which four are mentioned here. Any kamma, under different circumstances, can perform any or several of these functions. page 199
Productive (janaka) kamma: is wholesome or unwholesome volition which produces resultant mental states and kamma-born materiality, both at the moment of rebirth-linking and during the course of existence. At the moment of conception, productive kamma generates the rebirth-link consciousness and the kamma-born types of materiality constituting the physical body of the new being…. page 200
Supportive (upatthambaka) kamma: is kamma which does not gain an opportunity to produce its own result, but which, when some other kamma is exercising a productive function, supports it either by enabling it to produce its pleasant or painful results over an extended time without obstruction or by reinforcing the continuum of aggregates produced by another kamma… page 201
Obstructive (upapīlaka) kamma: is kamma which cannot produce its own result but nevertheless obstructs and frustrates some other kamma, countering it efficacy or shortening the duration of its pleasant nor painful results. Even though a productive kamma may be strong at the time it is accumulated, an obstructive kamma directly opposed to it may counteract it so that it becomes impaired when producing its results. For example, a wholesome kamma tending to produce rebirth in a superior plane of existence may be impeded by an obstructive kamma so that it generates rebirth in a lower plane… page 202
Destructive (upaghātaka) kamma: kamma is wholesome or unwholesome kamma which supplants other weaker kamma, prevents it from ripening, and produces instead its own result. For example, somebody born as 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 premature death. At the time of death, at first a sign of a bad rebirth, but then a good kamma may emerge, expel the bad kamma, and having caused the sign of a good destination to appear, produce rebirth in a heavenly world… page 202
§19 By Order of Ripening
(i) weighty kamma;
(ii) death-proximate kamma;
(iii) habitual kamma; and
(iv) reserve kamma
Guide to Ripening §19
The order in which the effect of kamma takes place: This section concerns the order or precedence among different kammas in taking on the role of generating rebirth-linking in the next existence. page 203
Weighty (garuka) kamma is kamma of such powerful moral weight that it cannot be replaced by any other kamma as the determinant of rebirth. On the wholesome side, this kamma is the attainment of the jhanas. On the unwholesome side, it is the five heinous crimes together with a fixed wrong view that denies the basis for morality. page 203
Death-proximate (asanna) kamma is a potent kamma remembered or done shortly before death, that is, immediately prior to he last javana process. If a person of bad character remember a good deed he has done, or performs a good deed just before dying, he may receive a fortunate rebirth; and conversely, if a good person dwells on an evil deed done earlier, or performs an evil deed just before dying, he undergo an unhappy rebirth. For those reason in Buddhist countries it is customary for a dying person of his good deeds or to urge him to arouse good thoughts during the last moments of his life. page 203
Habitual (ācinna) kamma is deed that one habitually performs, either good or bad. In the absence of weighty kamma and a potent death proximate kamma, this type of kamma generally assumes that rebirth – generative function. page 203
Reserve (katattā) kamma is deed that one habitually perform, either good or bad. In the absence of weighty kamma and potent death proximate kamma, this type of kamma generally assumes the rebirth-generative function. page 203
§20 By Time of Ripening
(i) immediately effective kamma;
(ii) subsequently effective kamma;
(iii) indefinitely effective kamma; and
(iv) defunct kamma
Guide to §20
Indefinitely effective (aparapariyavedanīya) kamma is kamma which can ripen at any time from the second future existence onwards, when ever it gains an opportunity to produce results. this kamma, generated by the five intermediate javana moments of a cognitive process, never becomes defunct so long as the round of rebirths continues. No one, not even a Buddha or an Arahant, is exempt from expereinceing the results of indefinitely effective kamma. page 205
Defunct kamma (ahosi): This term does not designate a special class of kamma, but applies to kamma that was due to ripen in either the present existence or the next existence but did not meet conditions conducive to its maturation. In the case of Arahants, all their accumulated kamma from the past which was due to ripen in the future lives becomes defunct with their final passing away. page 205
§21 By the Place of Ripening
With respect to the place in which the effect takes place, there are four kinds of kamma, namely:
(i) unwholesome kamma;
(ii) wholesome kamma pertained to the sense sphere;
(iii) wholesome kamma pertaining to the fine-material sphere and
(iv) wholesome kamma pertaining to the immaterial sphere
page 206
§22 Unwholesome Kamma
Of them, unwholesome kamma is threefold according to the doors of action, namely: bodily action, verbal action, and mental action.
How? Killing stealing, and sexual misconduct are bodily action generally occurring through the door of the body, known as bodily intimation.
False speech, slandering, harsh speech, and frivolous talk are verbal actions generally occurring through the door of speech known as vocal intimation, known as vocal intimation.
Covetousness, ill will, and wrong view are mental actions generally occurring only in the mind without (bodily or vocal) intimation.
The above passage enumerates the ten unwholesome courses of action (akusalakammapatha) As shown, three are bodily, four are verbal, and three are purely mental. The first seven courses are identified with the volition initiating an effort to accomplish the respective action. Such volition is an unwholesome kamma regardless of whether or not it complete the action. nit if it does reach completion of the action and achieves its aim.
Generally occurring through the door of the body (kayadvāra)
The door of speech (vacīdvāra), similarly, denotes vocal intimation (vacīviññati), the mind-originated material phenomenon by means of which volition is expressed verbally. Though such actions as false speech, etc. may also be done bodily, i.e. by writing or by hand signals, because their main medium of execution is the door of speech, they’re still considered verbal kamma.
Covetousness, (abhijjā) etc.: The last three courses of action generally occur only in the mind without reaching intentional expression through body or speech. Such action is said to occur through the mind door (manodvara), which here is a collective designation for consciousness in its entirety.
Ill Will (vyāpāda) is the mental factor of hatred, which becomes a full course of action when it arises with the wish that another being meets with harm and affliction.
Wrong View (micchāditthi) 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:
page 207
Guide to §23
Strictly speaking, ill will is a mode of the root hatred and covetousness is a mode of the root greed; wrong view is a mode of the cetasika wrong view. These three courses of action are thus identifiable with the corresponding cetasikas. The other seven courses of action are identifiable with the cetasikas of volition (cetanā) arisen along with the unwholesome roots. Although instances may be found where, for example, greed may be the underlying motivation for killing and hatred may be the underlying motivation for sexual misconduct, the Abhidamma holds that the volition that drives the act of cutting off the life faculty of another being is always rooted in hatred, i.e. aversion towards the, while volition driving the other four acts – stealing, lying, slandering, and frivolous talk – may be accompanied by either greed or hatred. continued existence of the being… page 208
§24 Wholesome Kamma of the Sense Sphere
Wholesome kamma of the sense sphere is threefold according to the doors of action, namely, bodily action pertaining to the door of the body; verbal action pertaining to the door of speech; and mental action pertaining to the door of the mind.
Similarly, it is threefold as giving, virtue, and meditation. But it is eight fold according to the classes of consciousness.
It is also tenfold as:
(i) giving
(ii) virtue
(iii) meditation
(iv) reverence
(v) service
(vi) transference of merit
(vii) rejoicing in others merit
(viii) hearing the Dhamma
(ix) teaching the Dhamma;
and
(x) straightening out one’s view
All these twenty kinds (unwholesome and wholesome) are known as kamma pertain to the sense sphere.
Guide to §24
According to the doors of action: By way of door of action, ten courses of wholesome kamma are enumerated. The of body are abstinence from the three unwholesome bodily deeds; the four speech are abstinence from the four unwholesome verbal deeds; the four of speech are abstinence from the four unwholesome verbal deeds: the three of mind are non-covetousness, non-ill will, and right view. In terms of ultimate realities, the first seven are identified as two abstinence’s, i.e. the cetasikas of right action and right speech, and also as the volition, arisen along with those abstinence. The last three are modes of the three wholesome roots, non-greed, non-hatred, and non-delusion… pg. 210
§25 Wholesome Kamma of the Fine-Material Sphere
Wholesome kamma of the fine-material sphere is purely mental action. It consists in meditation that has reached absorption and is fivefold by distinction of the jhāna factors … page 210
Guide to §25-26
Fivefold by distinction of the jhāna factors: the five fine-material-sphere jhānas.
Fourfold by distinction of the object; the four immaterial sphere attainments
Results of Kamma
page 210
§25 Results of Unwholesome Kamma
Herein, unwholesome kamma excluding restlessness produces rebirth-linking in the woeful plane. But during the course of existence all twelve (unwholesome classes of consciousness) give effect to the seven unwholesome resultants anywhere in the sensuous world or the fine-material world, according to circumstances… page 210
§26 Wholesome Kamma of the Immaterial Sphere
So too, wholesome kamma of the immaterial sphere is purely mental action. It consists in meditation that has reached absorption and is fourfold by distinction of the object… page 210
Guide to §27
Unwholesome kamma excluding restlessness: The citta rooted in delusion and accompanied by restlessness is the weakest of all the unwholesome cittas, and for this reason it cannot take on the role of generating rebirth. any of the other eleven unwholesome cittas can generate the unwholesome-resultant investigating consciousness which functions as rebirth-linking. bhavanga, and death consciousness for the beings reborn in the four woeful realms. All twelve unwholesome cittas can generate the seven unwholesome-resultant cittas anywhere in the sensuous world during the course of existence – the five kinds of sense consciousness, and the receiving and investigating consciousnesses… page 210
§28 Results of sense-sphere wholesome kamma: Wholesome kamma of the sense sphere produces rebirth-linking in the sensuous blissful plane, and so too, (it produces) the great resultants in the course of existence. But it gives effect of the eight rootless resultants anywhere in the sensuous world or the fine-material world, according to circumstances… page 210
Guide to §28
In §29-30 the author will explain the correlations between each types of wholesome citta and the resultants it is capable of producing. The great resultants occur in the four modes: with the three process-freed functions of rebirth-linking, bhavanga and death, and within the cognitive process, with the function of registration. These resultants ripen only in the sensuous world… pg. 211
Table 5.4: Kamma and its Results
§29 Wholesome Results and the Roots
Therein, superior wholesome kamma accompanied by three roots produces, and during the course of existence it gives effect to sixteen kinds of resultants.
Wholesome kamma of an inferior grade accompanied by three roots, and that of a superior grade accompanied by two roots, produces rebirth-linking with two roots, and gives effect to twelve kinds of resultants, excluding those with three roots, during the course of existence.
But wholesome kamma of an inferior grade accompanied by two roots produces rebirth-linking without roots, and gives effect to rootless resultants during the course of existence.
Guide to §29
Superior wholesome kamma: wholesome kamma is distinguished by way of its capacity to produce results into two grades, the superior and the inferior. The superior grade (ukkattha) of wholesome kamma is that done with a mind that has been well cleansed of the defilement and is attended with good causes before and after the commission of the deed; for example, giving alms to the virtuous with wealth righteously obtained, while rejoicing before and after the act of giving. The inferior grade (omaka) is that done with a mind that before and after performance of the wholesome deed is tainted by such defiled states as self exaltation, the disparagement of others, and subsequent regret… pg. 214
Rebirth linking … accompanied by three roots, etc: This occurs by way of the four great resultants accompanied by knowledge. The sixteen resultants that arise in the course of existence are the eight that are rootless and the eight great resultants… pg. 215
Twelve kinds of resultants: excluding the four great resultants accompanied by knowledge… pg. 215
Rebirth-linking without roots: the wholesome-resultant investigating consciousness accompanied by equanimity… pg. 215
§30 An Alternative View
Some (teachers) say that unprompted (states of consciousness) do not produce prompted resultants and prompted ( states of consciousness) do not produce unprompted resultants… pg. 214
According to them, as stated above, the arising of the resultants should be set forth in due order as twelve, ten and eight… pg. 215
Guide to §30
Some teachers say: The view on resultants stated in §29 was advanced by the ancient master Tipiaka Culanaga Thera and is the prevalent opinion among teachers of the Abhidamma. In §30 the author states an alternative view held by the teachers of the school of Māha Dhammarakkhita Thera, an Abhidamma master at the ancient Moravapi Monestary in Sri Lanka… pg. 215
Twelve, ten and eight: On this view, both at rebirth and during the course of existence, unprompted wholesome cittas produce only unprompted resultants and prompted wholesome cittas produce only prompted results… pg. 215
§31 Results for Fine-Material-Sphere Wholesome Kamma
As regards wholesome kamma of the fine-material sphere, those who develop the first jhāna to a limited degree are reborn into Brahmā’s Ministers. Developing it to a superior degree, they are reborn among the Mahā Brahmās. page 215
Similarly, developing the second jhāna and the third jhāna to a limited degree, they are reborn among the Gods of Minor Lustre. Developing them to a medium degree, they are reborn among the Gods of Infinite Lustre. Developing them to a superior degree, they are reborn among the Gods of Radiant Lustre… page 215
Developing the fifth jhāna, they are reborn among the Gods of Great Reward. Developing dispassion towards perception, they are reborn among the non-percipient beings. But non-returners are reborn in the Pure Abodes… page 215
Wholesome kamma of the fine-material sphere: Each of the five-fine-material-sphere jhānas produces, as its kammic result, the resultant fine-material-sphere citta that is its own exact counterpart. This citta is the only resultant produced by the wholesome jhāna citta itself. The wholesome cittas generated in the preparatory stages of meditation culminating in jhāna are sense-sphere resultants, not fine-material resultants. The fine-material-sphere resultant citta performs only the three functions of rebirth-linking, bhavanga, and death. This means that it occurs only as a process-freed consciousness. It does not occur withing the cognitive process. All resultant cittas occurring in the cognitive process, with the exception of the supramundane fruits, are sense-sphere resultants… page 215
Each wholesome jhāna citta generates rebirth in the fine-material realm that corresponds with it own level. However, the fine-material realms are structured in accordance with the four jhāna of the Suttanata system into four broad tiers rather than five, and thus the second and third jhāna cittas of the Abhidamma fivefold analysis of jhāna both produce rebirth into the fine-material realms corresponding to the second jhāna of the Suttanta system… pg 216
Similarly, developing the second jhāna and the third jhāna to a limited degree, they are reborn among the Gods of Minor Lustre. Developing them to a medium degree, they are reborn among the Gods of Radiant Lustre… pg 217
Developing the fifth Jhāna: The principle according to which this plane plane is divided differs from that which divides the previous three. In this plane, all worldlings, stream-enterer and once-returners who develop the fifth jhāna in the normal way – whether to a limited, medium or superior degree – are reborn in the Realm of Great Reward. Some worldlings, however, adopt the attitude that consciousness and perception are the root of all misery, and they develop the fifth jhāna conjoined with a strong sense of dispassion towards perception. Because their fifth jhāna citta is permeated by the wish for perception to cease, they are reborn in the realm of non-percipient being. There they exist as mere animate material bodies – the vital nonad – until they pass away and take rebirth elsewhere… pg.218
But non-returners are reborn in the Pure Abodes: It is said that their rebirth into there five realms is determined by their predominant spiritual faculty. Non-returners in whom faith is the dominant faculty are reborn into the Aviha realm; those in whom energy is dominant, into the Atappa realm; those in whom mindfulness is dominant, into the Sudassa realm; those in whom concentration is dominant, into the Sudassi realm; and those in whom wisdom is dominant, into the into the Akanittha realm. Although none but non-returners are reborn into the Pure Abodes, there is no fixed law holding that all non-returners are reborn there. It may be that the Pure Abodes are open only to the non-returners who possess the fifth jhāna, while non-returners with a lower jhāna attainment will be reborn elsewhere in the fine-material plane. However, all non-returners must be reborn in the fine-material plane because they have eradicated sensual desire (kamaraga), the fetter which leads to rebirth in the sensuous plane… pg.218
§32 Results of Immaterial-Sphere Wholesome Kamma
Developing wholesome kamma of the immaterial sphere, they are reborn in the immaterial planes (corresponding to their attainments)
Guide to §32
That is, one who has developed the base of infinite space, and at the time of death has not lost it due to negligence and other hindrances, will be reborn into the realm of infinite space. Similarly with respect to the other immaterial attainments: the highest attainment preserved at the time of death will generate rebirth into the corresponding realm. page 219
As in the case of the fine-material-sphere cittas, each immaterial-sphere wholesome citta produces as its result only its corresponding resultant citta, which fulfills only the three functions of rebirth, bhavanga, and death in the immaterial realm to which it pertains. page 219
§33 Conclusion
Thus sublime merit, determined according to planes, produces similar result (both) at rebirth-linking and in the course of existence. page 219
Herein, this is the fourfold kamma. page 219
The Process of Death and Rebirth (cutipatisandhikkama)
§34 Four Causes of Death
The advent of death: Death is formally defined as the cutting off of the life faculty (jivitindriya) included within the limits of a single existence. page 220
Through the expiration of the life-span: This is the kind of death that comes about from the beings in those realms of existence where the life-span is bounded by a definite limit. In the human realm too this should be understood as death in advanced old age due to natural causes. If the productive kamma is still not exhausted when death takes place through reaching the maximum age, the kammic force can generate another rebirth on the same plane or on some higher plane, as in the case of the Devas. page 220
Through the expiration of the (productive) kammic force: This is the kind of death that takes place when the kamma generating rebirth expends its force even though the normal life-span is not exhausted and there are otherwise favorable conditions for the prolongation of life. When both the life-span and kammic force simultaneously come to an end, this is death by the expiration of both. page 220
Through (the intervention of) a destructive kamma: This is a term for the death that occurs when a powerful destructive kamma cuts off the force of the rebirth-generating kamma even before the expiration of the life-span.
The first three types of death are known as timely death (akālamarana). An oil lamp, for example, may be extinguished due to the exhaustion of the wick, the exhaustion of the oil, the simultaneous exhaustion of both, or some extraneous cause, like a gust of wind. page 220
§35 The Signs at the Time of Death
Now in the case of those who are about to die, at the time of death one of the following presents itself, according to circumstances, through any of the six (sense) doors by the power of kamma:
(i) a kamma that is to produce rebirth-linking in the next existence; or
(ii) a sign of kamma, that is, a form, etc. that had been apprehended previously at the time of performing the kamma or something that was instrumental in performing the kamma
(iii) a sign of destiny, that is (a symbol of the state) to be obtained and experienced in the immediately following existence. page 221
Guide to §36
For an explanation of the three types of object pretend to the mind of the dying individual. It should be stressed that this object presents itself to the javana process of the dying person, not to the death consciousnesses itself. The death consciousnesses cuticitta, the final citta in a life term, apprehends the same object grasped by the rebirth consciousness and bhavanga in the next existence , and becomes in turn the object of the death consciousness at the end of that existence. page 222
§37 The Mind at the Time of Death
Thereafter, attending to that object thus presented, the stream of consciousness – in accordance with the kamma that is to be matured, whether pure or corrupted, and in conformity with the state into which one is to be reborn – continually flows, inclining mostly towards that state. Or that rebirth-productive kamma presents itself to a sense door in the way of renewing. page 223
Guide to §38
In the way of renewing (abhinavakaranavasena): That is, the kamma presenting itself does not appear as a memory image of something that was previously done, but it appears to the mind door as if it were being done at that very moment. page 224
Guide to §39
The object of the fine-material-sphere rebirth consciousness is the counterpart sign that served as the object of the jhāna generating rebirth. This is considered a concept and a sign of kamma. page 226
§40 Determination of Rebirth
When one passes away from an immaterial realm, one may be reborn in superior immaterial realms but not in lower immaterial realms, and one may also be reborn in the sensuous plane with a three-rooted rebirth-consciousness.
When one passes away from the fine-material sphere, one is not reborn without roots. After passing away from a three-rooted existence in the sensuous plane, one may be reborn anywhere. The rest (i.e. those who pass away with two roots and no roots) are reborn only in the sense-sphere realms. page 227
Guide to §40
The determination of rebirth differs significantly for worldlings and noble disciples who have not yet reached Arahantship. The text above describes the procedure only in the case of worldlings. Here we will first explain the procedure for worldlings, then the procedure for noble disciples still in training. page 227
§41 The Continuity of Consciousness
So, for those who have thus taken rebirth, from the moment immediately following the cessation of the rebirth-linking (consciousness), that same type of consciousness apprehending that same object flows on uninterruptedly like the stream of a river, and it does so until the arising of the death consciousness, so long as there is no occurrence of a cognitive process. Being an essential factor of existence (or life), this consciousness is called the life continuum. At the end of life, having become the death consciousness on the occasion of passing away, it then ceases. Thereafter, the rebirth-linking consciousness and the others continue to occur, revolving in due sequence like the wheel of a cart. page 228
Guide to §41
Immediately following… the rebirth-linking: The rebirth-linking consciousness is followed by sixteen moments of the bhavanga citta. Thereafter a mind-door adverting consciousness arises, followed by a process of seven javanas in which an attachment develops to the new existence Bhavanikanti – javana. This cognitive process, the first in the new life, takes as object the rebirth-linking consciousness; the javanas consist in sense-sphere cittas rooted in greed, dissociated from wrong views, unprompted. When this process ends, the bhavanga again arises and perishes, and continues thus whenever there is no intervention of a cognitive process. In this way the stream of consciousness flows on from conception until death, and from death to new birth “revolving like the wheel of a cart.” page 228
§42 Conclusion
Just as here, so again in the next existence, there arise rebirth-linking consciousness. Again, with rebirth and life continuum, this stream stream of consciousness. page 229
