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Abhidhamma Series, no 18. Rebirth in different planes of existence. (part 1)

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  • Nina van Gorkom
    Dear friends, Rebirth in different planes of existence. (part 1) Akusala kamma and kusala kamma of different beings can produce nineteen different types of
    Message 1 of 7 , Jun 9, 2010
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      Dear friends,

      Rebirth in different planes of existence. (part 1)

      Akusala kamma and kusala kamma of different beings can produce
      nineteen different types of rebirth-consciousness, pa.tisandhi-citta,
      in all, arising in different planes of existence. The
      pa.tisandhicitta is vipaakacitta, the result of kamma. One
      pa.tisandhi-citta is akusala vipaaka and eighteen types are kusala
      vipaaka. There are many degrees of each of these nineteen types of
      pa.tisandhi-citta because the kamma that produces them can be of many
      degrees.
      Birth in a woeful plane is the result of a bad deed and birth in a
      happy plane is the result of a good deed. Since the deeds of beings
      are of many different degrees of kusala and akusala, the results are
      of many different degrees as well. The pa.tisandhi-citta that is
      akusala vipaakacitta arises in an unhappy plane of existence and the
      pa.tisandhi-citta that is kusala vipaakacitta arises in a happy plane
      of existence. A plane of existence is the place where one is born.
      There are different woeful planes and different happy planes of
      existence.
      Only one type of pa.tisandhi-citta is akusala vipaaka, but it is of
      many degrees. There are many varieties of akusala kamma and thus
      there must be many varieties of an unhappy rebirth. The unhappy
      rebirth we can see in this world is birth as an animal. Apart from
      the animal world there are three more classes of woeful planes, which
      we cannot see; they are the world of petas (ghosts), the world of
      asuras (demons), and the hell planes. There are different kinds of
      hell planes because there are many degrees of akusala kamma which
      produce different kinds of unhappy rebirth.
      The akusala vip�ka in hell is more intense than the sufferings which
      can be experienced in the human plane. The descriptions of hells in
      the Buddhist teachings are not merely allegories; the experience of
      unpleasant things through eyes, ears, nose, tongue and bodysense is
      akusala vipaaka and akusala vipaaka is reality. Life in a hell plane
      is not permanent; when one's lifespan in a hell plane is over there
      can be rebirth in another plane.
      Birth as a human being is a happy rebirth. In the human plane there
      is opportunity for the development of kusala. One can study Dhamma
      and learn to develop the way leading to the end of defilements, to
      the end of birth and death. Birth in the human plane is kusala
      vipaaka, but during one's lifespan in this plane there are both
      kusala vipaaka and akusala vipaaka. Each person experiences different
      results in life: there are gain and loss, honour and dishonour,
      praise and blame, happiness and misery. It is due to kamma whether
      someone is born into pleasant or unpleasant surroundings, whether he
      belongs to a family which is well-to-do or which is poor. The
      experience of pleasant and unpleasant things through eyes, ears,
      nose, tongue and bodysense are the results of kamma.
      Other happy planes, apart from the human plane, are the heavenly
      planes. In the heavenly planes there is more kusala vip�ka than in
      the human plane and less akusala vip�ka. There are several heavenly
      planes and although life in a heavenly plane lasts a very long time,
      it is not permanent. The woeful planes, the human plane and the six
      heavenly planes which are deva planes, are sensuous planes of
      existence. Sensuous planes of existence are planes where there is
      seeing, hearing, smelling, tasting, the experience of tangible object
      through the bodysense and other kaamaavacara cittas (cittas which are
      of the sensuous plane of consciousness). There are eleven classes of
      sensuous planes of existence in all.
      In the �Discourse on the Lesser Analysis of Deeds� (Middle Length
      Sayings III, number 135) we read that Subha asks the Buddha what the
      cause is of the different results human beings experience from the
      time of their birth:

      �Now, good Gotama, what is the cause, what is the reason that lowness
      and excellence are to be seen among human beings while they are in
      human form? For, good Gotama, human beings of short lifespan are to
      be seen and those of long lifespan; those of many and those of few
      illnesses; those who are ugly, those who are beautiful; those who are
      of little account, those of great account; those who are poor, those
      who are wealthy; those who are of lowly families, those of high
      families; those who are weak in wisdom, those who are full of wisdom.�

      The Buddha answered Subha:
      �Deeds are one�s own, brahman youth, beings are heirs to deeds, deeds
      are matrix, deeds are kin, deeds are arbiters. Deed divides beings,
      that is to say by lowness and excellence.�

      *********
      Nina.



      [Non-text portions of this message have been removed]
    • sakyaputtiyo_samana
      Dear I just wanted to remind you of the 20th type of rebirth linking. THis occurs but without any rebirth linking consciousness. I am sure you know about this
      Message 2 of 7 , Jun 10, 2010
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        Dear
        I just wanted to remind you of the 20th type of rebirth linking. THis occurs but without any rebirth linking consciousness. I am sure you know about this very well.

        May All Beings Be Well and Happy
        Bhante


        --- In Pali@yahoogroups.com, Nina van Gorkom <vangorko@...> wrote:
        >
        > Dear friends,
        >
        > Rebirth in different planes of existence. (part 1)
        >
        > Akusala kamma and kusala kamma of different beings can produce
        > nineteen different types of rebirth-consciousness, pa.tisandhi-citta,
        > in all, arising in different planes of existence. The
        > pa.tisandhicitta is vipaakacitta, the result of kamma. One
        > pa.tisandhi-citta is akusala vipaaka and eighteen types are kusala
        > vipaaka. There are many degrees of each of these nineteen types of
        > pa.tisandhi-citta because the kamma that produces them can be of many
        > degrees.
        > Birth in a woeful plane is the result of a bad deed and birth in a
        > happy plane is the result of a good deed. Since the deeds of beings
        > are of many different degrees of kusala and akusala, the results are
        > of many different degrees as well. The pa.tisandhi-citta that is
        > akusala vipaakacitta arises in an unhappy plane of existence and the
        > pa.tisandhi-citta that is kusala vipaakacitta arises in a happy plane
        > of existence. A plane of existence is the place where one is born.
        > There are different woeful planes and different happy planes of
        > existence.
        > Only one type of pa.tisandhi-citta is akusala vipaaka, but it is of
        > many degrees. There are many varieties of akusala kamma and thus
        > there must be many varieties of an unhappy rebirth. The unhappy
        > rebirth we can see in this world is birth as an animal. Apart from
        > the animal world there are three more classes of woeful planes, which
        > we cannot see; they are the world of petas (ghosts), the world of
        > asuras (demons), and the hell planes. There are different kinds of
        > hell planes because there are many degrees of akusala kamma which
        > produce different kinds of unhappy rebirth.
        > The akusala vipåka in hell is more intense than the sufferings which
        > can be experienced in the human plane. The descriptions of hells in
        > the Buddhist teachings are not merely allegories; the experience of
        > unpleasant things through eyes, ears, nose, tongue and bodysense is
        > akusala vipaaka and akusala vipaaka is reality. Life in a hell plane
        > is not permanent; when one's lifespan in a hell plane is over there
        > can be rebirth in another plane.
        > Birth as a human being is a happy rebirth. In the human plane there
        > is opportunity for the development of kusala. One can study Dhamma
        > and learn to develop the way leading to the end of defilements, to
        > the end of birth and death. Birth in the human plane is kusala
        > vipaaka, but during one's lifespan in this plane there are both
        > kusala vipaaka and akusala vipaaka. Each person experiences different
        > results in life: there are gain and loss, honour and dishonour,
        > praise and blame, happiness and misery. It is due to kamma whether
        > someone is born into pleasant or unpleasant surroundings, whether he
        > belongs to a family which is well-to-do or which is poor. The
        > experience of pleasant and unpleasant things through eyes, ears,
        > nose, tongue and bodysense are the results of kamma.
        > Other happy planes, apart from the human plane, are the heavenly
        > planes. In the heavenly planes there is more kusala vipåka than in
        > the human plane and less akusala vipåka. There are several heavenly
        > planes and although life in a heavenly plane lasts a very long time,
        > it is not permanent. The woeful planes, the human plane and the six
        > heavenly planes which are deva planes, are sensuous planes of
        > existence. Sensuous planes of existence are planes where there is
        > seeing, hearing, smelling, tasting, the experience of tangible object
        > through the bodysense and other kaamaavacara cittas (cittas which are
        > of the sensuous plane of consciousness). There are eleven classes of
        > sensuous planes of existence in all.
        > In the "Discourse on the Lesser Analysis of Deeds" (Middle Length
        > Sayings III, number 135) we read that Subha asks the Buddha what the
        > cause is of the different results human beings experience from the
        > time of their birth:
        >
        > "Now, good Gotama, what is the cause, what is the reason that lowness
        > and excellence are to be seen among human beings while they are in
        > human form? For, good Gotama, human beings of short lifespan are to
        > be seen and those of long lifespan; those of many and those of few
        > illnesses; those who are ugly, those who are beautiful; those who are
        > of little account, those of great account; those who are poor, those
        > who are wealthy; those who are of lowly families, those of high
        > families; those who are weak in wisdom, those who are full of wisdom."
        >
        > The Buddha answered Subha:
        > "Deeds are one's own, brahman youth, beings are heirs to deeds, deeds
        > are matrix, deeds are kin, deeds are arbiters. Deed divides beings,
        > that is to say by lowness and excellence."
        >
        > *********
        > Nina.
        >
        >
        >
        > [Non-text portions of this message have been removed]
        >
      • Dhammadarsa
        Dear all Could someone explain in clear and brief terms how the Abhidhamma theory of rebirth linking consciousness fits with the Sutta explanation that there
        Message 3 of 7 , Jun 11, 2010
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          Dear all



          Could someone explain in clear and brief terms how the Abhidhamma theory of
          rebirth linking consciousness fits with the Sutta explanation that there are
          only six types of consciousness and they all arise and depend on a sense
          object and a sense organ? Or possibly in other words: which of the six types
          of consciousness is rebirth linking consciousness?



          I have for a long time wondered about this.



          Kind Regards







          <http://www.vicnet.net.au/~dhammadarsa> Integrating Emotion and Intellect =
          Intelligence




          Dhammadarsa [Darsa] Bhikkhu
          Buddhist Monk

          Mahachulalongkornrajavidyalaya University
          Wang Noi
          Ayuthaya
          Thailand


          <http://www.vicnet.net.au/~dhammadarsa> www.vicnet.net.au/~dhammadarsa


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          From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of
          sakyaputtiyo_samana
          Sent: Friday, 11 June 2010 12:58 AM
          To: Pali@yahoogroups.com
          Subject: [Pali] Re: Abhidhamma Series, no 18. Rebirth in different planes of
          existence. (part 1)





          Dear
          I just wanted to remind you of the 20th type of rebirth linking. THis occurs
          but without any rebirth linking consciousness. I am sure you know about this
          very well.

          May All Beings Be Well and Happy
          Bhante

          --- In Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com> , Nina van
          Gorkom <vangorko@...> wrote:
          >
          > Dear friends,
          >
          > Rebirth in different planes of existence. (part 1)
          >
          > Akusala kamma and kusala kamma of different beings can produce
          > nineteen different types of rebirth-consciousness, pa.tisandhi-citta,
          > in all, arising in different planes of existence. The
          > pa.tisandhicitta is vipaakacitta, the result of kamma. One
          > pa.tisandhi-citta is akusala vipaaka and eighteen types are kusala
          > vipaaka. There are many degrees of each of these nineteen types of
          > pa.tisandhi-citta because the kamma that produces them can be of many
          > degrees.
          > Birth in a woeful plane is the result of a bad deed and birth in a
          > happy plane is the result of a good deed. Since the deeds of beings
          > are of many different degrees of kusala and akusala, the results are
          > of many different degrees as well. The pa.tisandhi-citta that is
          > akusala vipaakacitta arises in an unhappy plane of existence and the
          > pa.tisandhi-citta that is kusala vipaakacitta arises in a happy plane
          > of existence. A plane of existence is the place where one is born.
          > There are different woeful planes and different happy planes of
          > existence.
          > Only one type of pa.tisandhi-citta is akusala vipaaka, but it is of
          > many degrees. There are many varieties of akusala kamma and thus
          > there must be many varieties of an unhappy rebirth. The unhappy
          > rebirth we can see in this world is birth as an animal. Apart from
          > the animal world there are three more classes of woeful planes, which
          > we cannot see; they are the world of petas (ghosts), the world of
          > asuras (demons), and the hell planes. There are different kinds of
          > hell planes because there are many degrees of akusala kamma which
          > produce different kinds of unhappy rebirth.
          > The akusala vipåka in hell is more intense than the sufferings which
          > can be experienced in the human plane. The descriptions of hells in
          > the Buddhist teachings are not merely allegories; the experience of
          > unpleasant things through eyes, ears, nose, tongue and bodysense is
          > akusala vipaaka and akusala vipaaka is reality. Life in a hell plane
          > is not permanent; when one's lifespan in a hell plane is over there
          > can be rebirth in another plane.
          > Birth as a human being is a happy rebirth. In the human plane there
          > is opportunity for the development of kusala. One can study Dhamma
          > and learn to develop the way leading to the end of defilements, to
          > the end of birth and death. Birth in the human plane is kusala
          > vipaaka, but during one's lifespan in this plane there are both
          > kusala vipaaka and akusala vipaaka. Each person experiences different
          > results in life: there are gain and loss, honour and dishonour,
          > praise and blame, happiness and misery. It is due to kamma whether
          > someone is born into pleasant or unpleasant surroundings, whether he
          > belongs to a family which is well-to-do or which is poor. The
          > experience of pleasant and unpleasant things through eyes, ears,
          > nose, tongue and bodysense are the results of kamma.
          > Other happy planes, apart from the human plane, are the heavenly
          > planes. In the heavenly planes there is more kusala vipåka than in
          > the human plane and less akusala vipåka. There are several heavenly
          > planes and although life in a heavenly plane lasts a very long time,
          > it is not permanent. The woeful planes, the human plane and the six
          > heavenly planes which are deva planes, are sensuous planes of
          > existence. Sensuous planes of existence are planes where there is
          > seeing, hearing, smelling, tasting, the experience of tangible object
          > through the bodysense and other kaamaavacara cittas (cittas which are
          > of the sensuous plane of consciousness). There are eleven classes of
          > sensuous planes of existence in all.
          > In the "Discourse on the Lesser Analysis of Deeds" (Middle Length
          > Sayings III, number 135) we read that Subha asks the Buddha what the
          > cause is of the different results human beings experience from the
          > time of their birth:
          >
          > "Now, good Gotama, what is the cause, what is the reason that lowness
          > and excellence are to be seen among human beings while they are in
          > human form? For, good Gotama, human beings of short lifespan are to
          > be seen and those of long lifespan; those of many and those of few
          > illnesses; those who are ugly, those who are beautiful; those who are
          > of little account, those of great account; those who are poor, those
          > who are wealthy; those who are of lowly families, those of high
          > families; those who are weak in wisdom, those who are full of wisdom."
          >
          > The Buddha answered Subha:
          > "Deeds are one's own, brahman youth, beings are heirs to deeds, deeds
          > are matrix, deeds are kin, deeds are arbiters. Deed divides beings,
          > that is to say by lowness and excellence."
          >
          > *********
          > Nina.
          >
          >
          >
          > [Non-text portions of this message have been removed]
          >





          [Non-text portions of this message have been removed]
        • Nina van Gorkom
          Dear Dhammadarsa, I will pay attention to your good question soon, but I am just back from a trip, Nina. ... [Non-text portions of this message have been
          Message 4 of 7 , Jun 14, 2010
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            Dear Dhammadarsa,
            I will pay attention to your good question soon, but I am just back
            from a trip,
            Nina.
            Op 11-jun-2010, om 14:08 heeft Dhammadarsa het volgende geschreven:

            > Could someone explain in clear and brief terms how the Abhidhamma
            > theory of
            > rebirth linking consciousness fits with the Sutta explanation that
            > there are
            > only six types of consciousness and they all arise and depend on a
            > sense
            > object and a sense organ? Or possibly in other words: which of the
            > six types
            > of consciousness is rebirth linking consciousness?



            [Non-text portions of this message have been removed]
          • Nina van Gorkom
            Venerable Bhikkhu Dhammadarsa, Excuse me please for addressing you wrongly in my previous post, I saw this too late. ... N: It is right that in the suttas we
            Message 5 of 7 , Jun 15, 2010
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              Venerable Bhikkhu Dhammadarsa,
              Excuse me please for addressing you wrongly in my previous post, I
              saw this too late.
              Op 11-jun-2010, om 14:08 heeft Dhammadarsa het volgende geschreven:

              > Could someone explain in clear and brief terms how the Abhidhamma
              > theory of
              > rebirth linking consciousness fits with the Sutta explanation that
              > there are
              > only six types of consciousness and they all arise and depend on a
              > sense
              > object and a sense organ? Or possibly in other words: which of the
              > six types
              > of consciousness is rebirth linking consciousness?
              >
              > I have for a long time wondered about this.
              ---------
              N: It is right that in the suttas we find the sixfolld
              classification. For example, in the Sangiitisutta (Diigha Nikaya),
              the Sixes: <Cha vi~n~naa.nakaayaa - cakkhuvi~n~naa.na.m,
              sotavi~n~naa.na.m, ghaanavi~n~naa.na.m, jivhaavi~n~naa.na.m,
              kaayavi~n~naa.na.m, manovi~n~naa.na.m.
              Walshe
              Six groups of consciousness (vi~n~naa.na-kaayaa): eye-consciousness,
              ear-, nose-, tongue-, body-consciousness, mind-consciousness.>
              As to the five sense-cognitions, these can be kusala vipaakacitta or
              akusala vipaakacitta.
              Mind-consciousness, manovi~n~naa.na, includes all types of cittas
              other than the five sense-cognitions.
              In the following paragraph of this sutta phassa contact, has been
              classified in a similar way.

              <Cha phassakaayaa - cakkhusamphasso, sotasamphasso,
              ghaanasamphasso, jivhaasamphasso, kaayasamphasso, manosamphasso.

              Olds
              Six bodies of contact: Eye-contact, ear-contact, nose-contact, tongue-
              contact, body-contact, mind-contact.>
              ---------
              N: As to eye-contact, the co. states: contact dependent on the eye.
              Phassa is the cetasika phassa that accompanies every citta. It asists
              the citta to cognize an object.
              The co. explains ear-contact in the same way. It states that except
              for the ten contacts (N: phassa accompanmying the ten vipaakacittas,
              five kusala vipaaka and five akusala vipaaka) all other contacts are
              called mano-samphassa, mind-contact.
              Thus, this arises with mano-vi~n~naa.na, that is, all cittas apart
              from the five sense-cognitions.
              ---------
              There are many ways of classifying citta: as threefold: kusala,
              akusala or avyaakata (indeterminate, including kiriya and vipaaka).
              By way of the four jaatis of kusala. akusala, vipaaka and kiriya.
              They can be classified according to plane of citta, as sensuous
              plane, ruupa-jhaana citta, aruupajhaanacitta and lokuttara citta.
              They can be classified in accordance with the plane of existence
              where they arise. They can be classified according to the functions
              they perform in the processes, and outside the processes.
              As to outside the process, this refers to the rebirth-consciousness,
              bhavangacitta and dying-conciousness in one lifespan. These cittas do
              not experience objects that impinge on the six doors, but they
              experience the same object as that experienced by the last javana-
              cittas of the previous life.
              Thus, the function of rebirth-consciousness is not performed by the
              five sense-cognitions which experience sense objects impinging on the
              different doorways . It is performed by vipaakacittas included in
              mano-vi~n~naa.na. Thus, mano-vi~n~naa.na does not only include the
              cittas experiencing a sense object and depending on a sense organ,
              but also those who are 'doorfreed' and 'process freed'.

              The Abhidhamma and the commentary give more details than the suttas
              as to classifying cittas.
              It may be helpful to consider the aayatanas and especially
              manaayatana which also includes all cittas.

              There are twelve aayatanas in all:
              six internal bases: the physical bases of the eye, the ear, the nose,
              the tongue, the bodysense and the mind-base or consciousness
              (manåyatana),
              six external bases: which are six classes of objects: visible object,
              sound, odour, taste, tactile object and dhammåyatana, comprising:
              cetasikas, subtle rúpas and nibbåna.

              Respectfully,
              Nina.






              [Non-text portions of this message have been removed]
            • Nina van Gorkom
              Venerable Bhante, Op 10-jun-2010, om 19:57 heeft sakyaputtiyo_samana het volgende ... N: Thank you. This is rebirth in the asa~n~nasatta plane. For those who
              Message 6 of 7 , Jun 15, 2010
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                Venerable Bhante,
                Op 10-jun-2010, om 19:57 heeft sakyaputtiyo_samana het volgende
                geschreven:

                > I just wanted to remind you of the 20th type of rebirth linking.
                > THis occurs but without any rebirth linking consciousness. I am
                > sure you know about this very well.
                ---------
                N: Thank you. This is rebirth in the asa~n~nasatta plane. For those
                who are not familiar with this: those who cultivate ruupajhaana and
                see the disadvantage of naama may be reborn in a plane where there is
                only ruupa, not naama. Thus here is not a rebirth-consciousness, only
                ruupa-pa.tisandhi.
                Bhante, I am always considering how many details I shall mention.
                This series is more a general intro for those who are not so familiar
                with the Abhidhamma and I am careful not to give too many details and
                classifications. I give this matter much thought. But I am always
                open to suggestions. It is hard to find a balance. Those who want
                more details could read my books: Abhidhamma in Daily life, as well
                as Cetasikas and The Buddha's Teaching on Physical Phenomena.
                To be read and copied on Zolag web.
                with respect,
                Nina.



                [Non-text portions of this message have been removed]
              • Ong Yong Peng
                Dear Nina and friends, I agree with Nina. Our focus on this list is Pali and the Nikayas (as in the Sutta Pitaka). However, I believe we should have a fuller
                Message 7 of 7 , Jun 16, 2010
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                  Dear Nina and friends,

                  I agree with Nina. Our focus on this list is Pali and the Nikayas (as in the Sutta Pitaka). However, I believe we should have a "fuller canonical" appreciation of Tipitaka, hence I requested you for a general introduction to Abhidhamma. We may do something similar for the Vinaya in the future. However, I think we should not lose sight of our focus on Pali and the Nikayas. So, an in-depth analysis of the Abhidhamma or Vinaya is probably too much for us now. Just like we occasionally touch on language, history, various Buddhist cultures and schools of thoughts, these discussions help us to think outside the box, but we do not advance too far. For all these topics, members can still share and contribute freely, and recommend suitable reference materials, etc., but should avoid venturing too far. Also, please refrain from obvious "commercial-style" promotions or advertisements or aggressive marketing.

                  Nina, still, please provide assistance to questions from members as you see fit. I understand you are also active on other forums. You may like to suggest something suitable too when adequate. Thank you.

                  metta,
                  Yong Peng.


                  --- In Pali@yahoogroups.com, Nina van Gorkom wrote:

                  This series is more a general intro for those who are not so familiar with the Abhidhamma and I am careful not to give too many details and classifications. I give this matter much thought. But I am always open to suggestions. It is hard to find a balance. Those who want more details could read my books: Abhidhamma in Daily life, as well as Cetasikas and The Buddha's Teaching on Physical Phenomena. To be read and copied on Zolag web.
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