April 11, 2020; revised April 12, 2020
Gati (Habits/Character) is a key concept
1. Gati (Habits/Character) is a key concept that has been hidden for hundreds of years, just like the true meanings of anicca and anatta. I just searched the keyword “gati” on Tipiṭaka at Sutta Central and came up with “515 results for gati.” At the end of the post, I will discuss one sutta as an example, which describes how one with “crooked gati” is a candidate to be “reborn crooked.”
- Any given person thinks, speaks, and acts based on his/her views. If one started with the wrong views, one tends to go in the wrong direction. That is why Sammā Diṭṭhi or “correct views” comes first in the Noble Eightfold Path.
- Avijjā and micchā diṭṭhi go together. See, for example, “Avijjā Sutta (SN 45.1).”
- Any person will have a certain set of gati at a given time, based on avijjā and micchā diṭṭhi at that time. As one makes progress on the path, avijjā and micchā diṭṭhi will be reduced, and one’s bad gati will be reduced too.
- Gati is a common Sinhala word with the same meaning as in Pāli, so it would be easier for a Sinhala-speaking person to understand this post (ගති. “බලු ගති” තිබෙනවානම් බලු උපතක් ලබන්න පුළුවනි.)
- The Buddha explained that cultivating “dog gati” can lead to rebirth as a dog in the “Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya.”
- An introduction to gati at “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsava).” Further information at “9. Key to Ānapānasati – How to Change Habits and Character (Gati).”
- It is also important to know the difference between standard English and “Tipiṭaka English.” See “Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1” and “Tipiṭaka English” Convention Adopted by Early European Scholars – Part 2.”
Five Main Types of Gati
2. The Buddha explained that there are five main types of gati. The Gati Sutta (AN 9.68): “Pañcimā, bhikkhave, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā—imā kho, bhikkhave, pañca gatiyo. Imāsaṃ kho, bhikkhave, pañcannaṃ gatīnaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.”
Translated: “Bhikkhus, there are five character qualities (gati). What five? (Those belonging to) hell, the animal realm, the ghost realm, humans (manussā), and Devā. To eliminate those five types of gati, you should cultivate Satipaṭṭhānā.”
- In the Saṅgīti Sutta (DN 33): “Pañca gatiyo—nirayo, tiracchānayoni, pettivisayo, manussā, devā.”
- By the way, Saṅgīti Sutta provides definitions of many key Pāli words.
- It is to be noted that all six Deva and 26 Brahma realms are included in the Deva category in many suttā, including the Dhammacakkappavattana Sutta. See #7 of, “Dhammacakkappavattana Sutta – Introduction.”
- In the Anāvattidhammasambodhiparāyaṇa section of Mahāparinibbāna Sutta, Venerable Ānanda asks the Buddha about several people who had recently died: “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?” OR “The monk named Sāḷha has passed away in Nādika. What is his gati (that led to the new birth) and where has he been reborn?”
- However, it is true that one with “bad gati” (or dugati), for example, will have a “bad destination” (or duggati). Similarly, one with “good gati” (or sugati) will have a “good destination” (or sugati). Note the subtle difference between dugati and duggati, whereas the same word “sugati” is used for both “gati” and “destination.”
- Let us look at the connections between gati, saṅkhāra, and rebirths in various realms.
Connection to Paṭicca Samuppāda
4. As we know, Paṭicca Samuppāda dictates future existences (bhava) and births (jāti.) One generates (abhi)saṅkhāra due to avijjā and engages in three types of abhisaṅkhāra. This was discussed in detail in the posts “Kamma, Saṅkhāra, and Abhisaṅkhāra” and “Kamma are Done with Sankhāra – Types of Sankhāra.” It is essential to understand those posts.
- As explained there, those three types of abhisaṅkhāra are, Puññābhisaṅkhāra (puñña abhisaṅkhāra), apuññābhisaṅkhāra (apuñña abhisaṅkhāra), and āneñjābhisaṅkhāra (āneñja abhisaṅkhāra.)
- Those lead to various types of rebirths, per Paṭicca Samuppāda.
5. We can understand the connection between those three types of abhisaṅkhāra and the five types of gati, in simple terms, as follows.
- Apuñña abhisaṅkhāra (in mind) leads to the ten types of akusala kamma and thus leads to rebirths in the apāyā. In other words, such kamma is committed by those with niraya, tiracchāna, and peta gati.
- On the other hand, one with manussa or deva gati does punna kamma with puñña abhisaṅkhāra. They lead to rebirths in the human, Deva, and the 16 rupāvacara Brahma realms. It is to be noted that cultivation of the four lower jhana falls under puñña abhisaṅkhāra.
- Āneñja abhisaṅkhāra are cultivated while practicing the highest four jhānā, leading to rebirths in the four arupāvacara Brahma realms. It is interesting to note that “ānenja” means “un-dying” and thus “permanent.” Ancient yogis (including Alara Kalama and Uddakarama Putta) thought these realms had infinite lifetimes and equated rebirths there to the cessation of the rebirth process. Of course, the Buddha found out that those also have finite lifetimes, even though extremely long, lasting eons (billions of years).
- Also see “Sankhāra, Kamma, Kamma Bīja, Kamma Vipāka” and #14 of “Vacī Saṅkhāra – Saṅkappa (Conscious Thoughts) and Vācā (Speech)“
Good Realms Are Sugati, and Bad Realms Are Duggati
6. There are several suttā that discuss various types of behaviors that lead to good and bad rebirths. Those with “good gati” tend to be reborn in “realms with good gati” or “sugati” (“sukha” + “gati.”) On the other hand, those with “bad gati” tend to be reborn in “realms with bad gati” or “duggati” (“dukkha” + “gati.”)
- For example, see “Dukkha Sutta (AN5.3),” “Dukkha Sutta (AN6.75),”
7. The last verse of the “Vīṇopama Sutta (35.246)” is informative: “Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato … pe … saññaṃ … saṅkhāre … viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti.”
Translated: “So too, bhikkhus, a bhikkhu investigates a rupa to see the connection to gati in that rupa, he investigates feelings to see the connection to gati in those feelings, he investigates a perception to see the connection to gati in that perception, he investigates saṅkhāra to see the connection to gati in that saṅkhāra, he investigates viññāṇa to see the connection to gati in that viññāṇa. Through those investigations, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occurred.”
- The Buddha described a living being as a “collection” of the five aggregates: rupa, vedana, sanna, saṅkhāra, and viññāṇa. A living being, in any of the 31 realms, arises due to a certain paṭisandhi viññāṇa cultivated with a certain gati.
- This deep sutta says that when one understands the Paṭicca Samuppāda process, one can “see” how various types of gati lead to corresponding rebirths.
- We will now discuss the Saṃsappanīya Sutta, which explains how a human can be reborn into a “creeping creature” like a snake.
Saṃsappanīya Sutta (AN 10.216)
8. In this sutta, the Buddha explains that one who engages in dasa akusala has “bad gati” or “dugati” or “crooked/bad character.” Such people are eligible for rebirth in “bad realms” or “duggati.”
- Similarly, one who abstains from dasa akusala has “good gati” or “sugati” or “straight/good character.” Such people are eligible for rebirth in “good realms” or “sugati.“
I will skip some standard verses and translate (explain) the critical verses to provide the essence.
- “Bhikkhus, I will explain how creeping, crooked creatures like snakes are born in this world.”
“Crooked Kamma” Done With “Crooked Gati” Lead to “Crooked Births”
9. “And what, bhikkhus, is that explanation of the Dhamma on creeping creatures? Bhikkhus, living beings own their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their bondage, and they are bound to their kamma. Whatever kamma they do, good or bad, they will inherit the corresponding vipāka.
- In the following, the numbers refer to each of the dasa akusala.
(1) “Consider someone who destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings. He is crooked in bodily actions, speech, and thoughts. His bodily kamma, verbal kamma, and mental kamma are all crooked. His gati is crooked and his rebirth is crooked ( jimhā gati, jimhupapatti, where “jimhā” is “crooked” and “jimhupapatti” is “jimhā” + “upapatti“).
- For one with a crooked gati and rebirth, I say, there is one of two destinations: the exclusively painful hells or a species of creeping animal. And what are the species of creeping animals? The snake, the scorpion, the centipede, the mongoose, the cat, the mouse, the owl, or any other animals that creep away when they see people.
- Thus, a being is reborn from a being, meaning one is reborn through one’s deeds. When one has been reborn, one makes more (defiled) sensory contacts (to be born again.) It is in this way, I say, that beings are the heirs of their own kamma.
(2) “Similarly, someone takes what is not given … (3) … engages in sexual misconduct … (4) … speaks falsehood … (5) … speaks divisively … (6) … speaks harshly … (7) … indulges in idle chatter … (8) … is full of greed … (9) … has a mind of ill will and intentions of hate … (10) … holds the ten types of micchā ditthi. He creeps along by body, speech, and mind. His bodily kamma is crooked … His gati is crooked, and his rebirth is crooked….
- Thus, a being is reborn from a being, meaning one is reborn through one’s deeds. When one has been reborn, one makes more (defiled) sensory contacts (to be born again.) In this way, I say that beings are the heirs of their own kamma.
“Straight Kamma” Done With “Straight/Honest Gati” Lead to “Good Births”
10. “Bhikkhus, beings are the owners of their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their relative, and kamma as their resort. Whatever kamma they do, good or bad, they are its heirs.
(1) “Consider someone who has abandoned the destruction of life. With the weapons laid aside, conscientious and kindly, he dwells with compassion toward all living beings. He does not engage in crooked bodily actions, speech, and thoughts. His bodily kamma, verbal kamma, and mental kamma are all straight. His gati is straight, and his rebirth is straight (good.)
- For one with a straight gati and rebirth, I say, there is straight gati (uju gati; where “uju” means “straight”) and births (ujupapatti). They have rebirths in either pleasurable heavens or eminent families, such as those of affluent householders, rich families with great wealth and property, abundant gold and silver, abundant treasures and belongings, abundant wealth and grain.
- Thus a being is reborn from a being, meaning one is reborn through one’s deeds. When one has been reborn, one makes more (defiled) sensory contacts (to be born again.) It is in this way, I say, that beings are the heirs of their own kamma.
(2) “Having abandoned the taking of what is not given, someone abstains from taking what is not given … (3) … abstains from sexual misconduct … (4) … abstains from false speech … (5) … abstains from divisive speech … (6) … abstains from harsh speech … (7) … abstains from idle chatter … (8) … is without longing … (9) … is of goodwill … (10) … holds correct views. He does not creep along by body, speech, and mind. His bodily kamma is straight … His gati are straight, and his rebirth is straight….
- Thus a being is reborn from a being, meaning one is reborn through one’s deeds. When one has been reborn, one makes more (defiled) sensory contacts (to be born again.) In this way, I say that beings are the heirs of their own kamma.
“Bhikkhus, living beings are the owners of their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their relative, and kamma as their resort; whatever kamma they do, good or bad, they are their heirs.
11. Again, it is necessary to understand the posts “Kamma, Saṅkhāra, and Abhisaṅkhāra” and “Kamma are Done with Sankhāra – Types of Sankhāra.”
