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@Dr.Chakma:
There are two kinds of Yakkhas:
– One kind are Yakkhas in the apayas.- The other kind are Catumaharijika devas. This is the lowest deva realm, and there are different types of devas there too. These actually should be called “Yaksa” (meaning “capable”) and not “Yakkha” (meaning “basically destroyers or killers with bad character”). But “Yaksa devas” also have some rough character qualities, just like there are people in certain parts of the world or even certain parts of a given country that have “rough character”. As I mentioned earlier, someone will have a mix of different gati, and thus there are good gati also mixed with bad gati.
Another good example are police men/women. They had cultivated a mix of good gati (very much like to keep law and order), but cannot tolerate bad behavior and may display “rough character” at times with those who do not abide by law. World is complex.
Alavaka Yaksa is of the second kind. They can comprehend Dhamma and attain magga phala.
I am not familiar with Jayamangala Asthagatha or that Alavaka Yaksa was about to kill a prince. Is there a link with that account?
@Tobias:
Those big animals like whales and elephants had been body builders/ politicians etc who think very highly of themselves. Of course, I am not saying all bodybuilders and politicians will becomes whales and elephants. But one can such mentality common among some of them.Those who are lazy and cultivate such thoughts (sankhara) are likely to be born snails, asuras, etc. These variations come from the mixing of various different gati.
Those very low lifeforms like worms (and other microscopic living beings) arise due to those who do very lowly things. Excess or deviant sexual tendencies may lead to births as worms, among other causes. Worms have both male and female reproductive organs. During sexual intercourse among earthworms, both sets of sex organs are used by both worms.
That is why there are innumerable variety of lifeforms. But we can guess some general trends. Many of Pali and Sinhala words for animals have these meanings embedded in the word itself (this is called “pada nirukti“).
For example, the Sinhala word for cow is “haraka”, which comes from “hara + ka”, where “hara” is “essence” or “goodness” and “ka” means destroy. They had intentionally and recklessly destroyed environment or common properties and now are paying back with their milk and meat.
By the way, bacteria is probably not sentient: “Beings that have no centralized nervous systems are not sentient. This includes bacteria, archaea, protists, fungi, plants and certain animals.”
That quote from: “What beings are not conscious“. I cannot say this article is 100% compatible with Buddha Dhamma. I just saw it. But the general trend seems to be correct.Good question, Embodied. To get an idea of how gati affect future bhava, let us consider the following gati:
-one who kills humans for pleasure (psychopaths) – worst niraya (hell) gati
-one who kills animals for pleasure – niraya gati (higher niraya realms)
-one who likes to enjoy sex by raping – niraya gati
-one who likes to have sex with inappropriate partners (outside marriage, children) – preta bhava, animal bhava
-one who indulges in excess sense pleasures (drugs, drinking, even over-eating) – preta bhava (higher preta realms). Those who are intensely engaged in sports, music, entertainment (and thus keep help others attached to sense pleasures) also preta bhava. This is a subtle point that may not be obvious.
-one who gains pleasure by acts that affect many (arsonists, those who recklessly damage environment by polluting waterways, etc) – usually cows, pigs, mules, chicken, etc who pay back with their milk, work, and lives (for meat).
-one who enjoy sense pleasures gained with legitimate means and do not over-indulge – human and deva bhava
-one who does meritorious deeds but without comprehension of Tilakkhana – human and deva bhava (better jati than the above category). Some of these will lead to tihetuka births that makes comprehension of Dhamma easier).
-one who does meritorious deeds but with comprehension of Tilakkhana – human and deva bhava (better jati than the above category; tihetuka births that makes comprehension of Dhamma easier). These are the ones who are at least Sotapanna Anugamis.
-one who likes to learn Dhamma concepts and “dig deeper” but without comprehension of Tilakkhana – human and deva bhava.
-one who likes to learn Dhamma concepts and “dig deeper” with comprehension of Tilakkhana – human and deva bhava. (better jati than the above category; tihetuka births that makes comprehension of Dhamma easier). These are the ones who are at least Sotapanna Anugamis.
-one who cultivates anariya rupavacara jhana – rupa bhava (16 rupavacara realms)
-one who cultivates anariya arupavacara jhana – arupa bhava (4 arupavacara realms)Of course, those are just general guidelines. There are innumerable gati when getting down to details. But we just need an idea about the general trends.
It is always god to keep in mind “upadana paccaya bhava” and also “pati icca leading to sama uppada”: What one enjoys/likes is likely to lead to corresponding bhava.You all can add to this list other tendencies people have, and what kinds of bhava could result from such tendencies. This is a good meditation subject. This is what is described by Paticca Samuppada.
@Donna: Yes. I should have said it a bit differently.
What I meant was that the Noble version of samma ditthi LEADS one to be free of cravings. When one starts comprehending Tilakkhana, one starts losing ditthi vipallāsa, and it is removed at the Sotapanna stage. However, even then one still has sanna vipallasa and citta vipallasa, which will be removed at higher stages; see, “Ditthi, Saññā, and Sankhāra – How They Relate“.
So, I should have said, “therefore, the Noble version of samma ditthi will lead one to be free of cravings, and one on the Noble Path does not have ditthi vipallāsa, and that is the first factor in the Noble Eightfold Path”.
Of course that teacher will get merits for some of his teachings. Even teaching moral values — as done by those “secular Buddhists” (who don’t believe in rebirth or Nibbana as stopping the rebirth process) –, is a meritorious deed and thus will be “good kamma”.
So, I am not saying that such teachers will always generate bad kamma. But there will be times, when such teachers will (inadvertently) teach incorrect Dhamma (or adhamma), because of a lack of understanding of Dhamma, for example in the interpretation of Tilakkhana.
The Buddha has specifically said that sorting out exactly how laws of kamma work is not possible for anyone but a Buddha. We can only deduce general trends.
By the way, there is a fundamental connection between adhamma and anatta. Those who are not aware of true Dhamma (i.e., follow adhamma) will become anatta or helpless in the rebirth process. This is a basic, but deeper explanation of anatta, as explained in the post:”Dasa Akusala and Anatta – The Critical Link“.
In particular, see #7, #8 in that post.Welcome to the discussion forum, Lang!
This is a good question that requires some thinking.You asked: “Suppose a person is stating adhamma to be dhamma, but he believes that what he’s saying is dhamma. Is that an offense?”
- Yes. Think about it this way. Even in common law enforced in the courts, “not knowing about a law” is not an excuse.
- Micca ditthi is the reason that we all are still in this rebirth process. We all have had wrong views about the world going back to an untraceable beginning for each of us. Until one clearly sees adhamma as adhamma, one cannot escape the rebirth process.
You asked about that same person spreading adhamma as dhamma: “This person’s cetana is pure in the sense that he believes he’s spreading dhamma.”
– His/her cetana is NOT pure. It is contaminated by micca ditthi. This is a straight forward explanation. However, it may need some thinking to become clear.
– We need to remember that cetana is universal cetasika that basically “put together all sobhana (good) or asobhana (bad) cetasika that arise AUTOMATICALLY due to our gati”. In this particular case, those asobhana cetasika that arise include moha and micca ditthi is a big part of that.
– Also, remember that sobhana and asobhana cetasika CANNOT arise together in a citta. As soon as micca ditthi is there, no other sobhana cetasika can arise in that citta. One may “feel good” teaching adhamma as dhamma unknowingly, but that does not negate the fact that it is still a akusala. In the language of Abhidhamma, it is a “Somanassa sahagata ditthi sampayutta citta“, an akusala citta done with wrong views and joy.
– So, cetana is NOT what we commonly take as “intention”. This intention could (unknowingly) have bad cetasika embedded in it. This is why it is VERY IMPORTANT to learn correct Dhamma.Hopefully, this will answer rest of your questions as well.
This is also discussed from a different angle in the post, “What is Intention in Kamma?“.
Quoting from #3 of that post:
There are two key factors to be remembered in evaluating how to assess a kammā vipāka:
1. Which of the dasa akusala is the intention? For example, it could be taking a life, stealing, or harsh speech. Who is affected is not involved in this step. The “cetana” in “cetana ham bhikkhave kamman vadami”, is just which dasa akusala is in one’s mind; that is all.
2. Then the strength of the kammā vipāka is based on the “level of consciousness” or “qualities” of the living beings affected by that kammā. For example, killing a human will bring stronger kamma vipaka than killing an animal.Applying these rules to your question, the intention involved is contaminated by micca ditthi as we saw above. The strength of the kamma done with that intention involves to whom one is “teaching adhamma“. Of course one is harming oneself by not getting rid of adhamma too.
Hi Johnny,
Yes, asañña beings are like living things. They don’t have citta arising at all until the end of that existence. The jivitindriya rūpa is maintained by kammic energy.
– When that bhava ends, then citta start arising in the new bhava.You said: “Understand from your posts that there are some beings in certain realms who behave in this manner and it is very difficult for them to change their gathi and attain liberation.”
Yes. Basically, those beings in the four lowest realms (and of course in the asañña).1 user thanked author for this post.
@Johnny:
Living things have jivitindriya rūpa.Living beings have jivitindriya rūpa AND jivitindriya cetasika; they also have 6 more universal cetasika in addition to jivitindriya cetasika: phassa, vedana, sanna, cetana, manasikara, ekaggata.
To commit an akusala kamma, the 7 universal cetasika AND a combination of asobhana cetasika must arise.
To the question: “Do carnivorous plants arise in this world to become conditions for some sentient beings to meet their kamma vipaka?”. Yes. Very likely.
@Embodied:
OK. I see that I have failed to communicate something that is VERY important.One is born a dog MOST LIKELY because one had cultivated “dog gati” as a HUMAN. In fact, most animals and other beings were born as humans (with very fine bodies) at the beginning of a “world cycle”. It is a very long, but interesting account.
I actually did not want to get into this discussion yet, because it involves some deep Dhamma. The key is that javana power of a citta of a human is MUCH STRONGER than that of a being in any of the lower realms. Therefore, the kammic power generated in a human mind is FAR HIGHER compared to the javana power of a citta of such being.
We can look at it this way. When a human does bad deeds suitable for a dog (say, by sexually misbehaving), that can lead to a “dog bhava”, where one can be born a dog for thousands of years (that means thousands of dog births). Whatever bad kamma that dog does during that time is not that powerful. But still they do accumulate, and that is why it is hard to get another “human birth” easily.
This is a deep subject. But in a way, this is the kind of thinking that gets one to seriously think about the dangers of the rebirth process, and to realize the “anicca nature”.
Embodied said: “What about highly trained dogs? Or dolphins…? Are they accumulating good kamma ?”
They can accumulate good kamma to some extent too. But again, those kammic powers are very low.I had indeed stated in a post, “But not all animals are the same. Those “higher up” animals like monkeys can accumulate kamma than “lower ones” such as worms, and cats and dogs are somewhere in between”.
Here are some key factors:
– Any animal’s javana power is MUCH LOWER compared to a human.
– Javana power decreases even more from monkeys to dogs to worms to amoeba (to give some examples). Their ability to express emotions also go down in that order.
– That is why amoeba show hardly any sign of being conscious.
– As I said, this is a deep subject that requires lot of contemplation AND some knowledge of Abhidhamma can be helpful too.1 user thanked author for this post.
This question was again asked by @firewns. So, let me put it in another way:
An Arahant is not reborn anywhere in the 31 realms of this world when the physical body of the Arahant dies. Then the suffering (that is mostly experienced in the lower realms) ends permanently. The problem with the higher realms (where there is mostly happiness), is that they have finite lifetimes. One ALWAYS ends up in a lower realm, where there can be unimaginable suffering (the animal realm is one of the better ones).
One is born in this world because one has the wrong perception that one can enjoy those material things that are available in this world and become happy.
It is just like a fish thinking that the bait on the hook looks delicious and will bring happiness to it. The fish does not see the hook and that it will be subjected to much pain (hook tearing its mouth), and eventual death.
In the same way, we (all living beings) think that those rupa in this world can bring us happiness. But just like the fish cannot see the suffering hidden in the bait, we cannot see the suffering hidden in sense pleasures. It is only to the purified mind of a Buddha the true nature of this wider world of 31 realms becomes clear. When one fully grasps that real anicca (and dukkha and anatta) nature of this world, one will not crave for those “pleasurable things” anymore.
That understanding leads to the Arahanthood (via three stages of Sotapanna, Sakadagami, Anagami). When one attains Nibbana, one’s mind will not crave for those rupa which have anicca nature. Thus one’s mind will become FREE. In the language of Abhidhamma, nama (or mind) will stop craving for rupa, and thus namarupa formation will stop. A somewhat deep analysis is at: “Nāma & Rūpa to Nāmarūpa“.
Nibbana can be experienced at various levels before one gets to the ULTIMATE RELEASE at the Arahanthood. Nibbana exists, just not in this world; see, “Nibbana“.
@firewns: Welcome to the discussion forum!
#1. There are two ways to attain Nibbana (which means stopping the rebirth process):
- In both, one MUST realize the unfruitfulness and danger (because of the unavoidable future suffering in the lower realms) in staying in the rebirth process.
- For that, one needs to understand the real nature of this world of 31 realms. That real nature is expressed in Tilakkhana (anicca, dukkha, anatta).
#2. Now, if one figures out the true nature by oneself, then one is a Samma Sambuddha, like Buddha Gotama or Buddha Kassapa before him.
-It is much easier to LEARN the true nature of this world FROM such a Buddha or a true disciple of a Buddha. These are Arahants.
– Of course, a Buddha or an Arahant attain the same Nibbana.#3. Attaining the Buddhahood is not an easy process; see, “Paramita and Niyata Vivarana – Myths or Realities?”
– Since a Sotapanna has learned (and comprehended) Tilakkhana to some extent FROM either a Buddha or a true disciple (Ariya) of a Buddha, he/she would NOT become a Buddha.
– This is why a Bodhisattva will never become a Sotapanna even if he learns Dhamma from a Buddha. One who is making paramita to become a Buddha will not able to learn (and comprehend) Tilakkhana from anyone else.
– Furthermore, an Arahant has already stopped the rebirth process, and is also called a Buddha sometimes (Buddha means “bhava” + “uddha“, or someone who has stopped future bhava, and thus future rebirths). But an Arahant is not a Samma Sambuddha; that title is reserved for one who attains Nibbana via his own efforts, like Buddha Gotama.#4. Your other question has been discussed here:
“What happens to an arahant after death”
P.S. I just added another comment to that topic.@drs8
1. Those statements sound like those intriguing Zen verses. Basically no one really understands them, but they sound deep and important!
For example, “The mind sent outside is the origination of suffering”. What does that mean? “Mind sent outside” of what?- Buddha Dhamma is simple at the core. Our sufferings arise because we engage in dasa akusala. We just need to get rid of them gradually, BUT that involves learning Dhamma. The most important one of the dasa akusala is micca ditthi, and that is removed in two stages: (i) getting rid of 10 types of micca ditthi, and (ii) comprehending Tilakkhana, in that order.
When one takes care of micca ditthi, that will greatly help reducing the tendency to do those types of akusala done by the body and speech.
- Buddha Dhamma, however, can go to very deep levels; see, for example, “Abhidhamma” and “Nāma & Rūpa to Nāmarūpa“
Furthermore, unlike Zen or those statements above, such deep Dhamma CAN BE understood if one’s mind is relatively free of dasa akusala (especially micca ditthi).
4.Regarding the issue of following teachers who may not be teaching the true version of Dhamma (of course inadvertently): It is best to attend to them as before as time permits, and may be even discuss some of these issues and see what they think about “other (possibly better) explanations”. I have tried to do that to some extent, but don’t do that anymore. I just leave it for anyone interested to visit the website and take whatever things they find useful.
The bottom line is that one should focus on making progress on the Path (we have only a limited time in this life to make use of, before we get too old). One should take whatever useful information one can get from anyone or anywhere. However, it could be waste of time to try to listen to “everyone”. Somethings you can definitely rule out and not worry about any more. Otherwise, one will be stuck at the same place. If one path seems to accelerate the progress (yes, one should be able to see that one is making progress), one should spend more time on that. And that could be different for different people.
One is born a dog because one had “dog gati” and had done actions suitable for “a dog”. For example, dogs don’t pay attention to civility or “good behavior”. They pee and poop anywhere they like. They have sex with their family members, etc.
On the other hand, one with “deva gati” or “human gati” will be disciplined. They enjoy giving, helping others, doing good deeds.
Birth (jati) is within a given existence (bhava), and bhava is due to one’s gati. This is very important to understand.
It can be seen at various levels.
Those who are born in “good realms” (deva and brahma) had “good gati”. Those born in “bad realms” (peta, asura, animal, hell) had “bad gati”. Human realm is a “good realm”, but humans can CULTIVATE both good and bad gati. Then their next bhava is according to their cultivated gati.
There is a lot to think about what is stated above. See:
“Gathi and Bhava – Many Varieties”
“Gati to Bhava to Jati – Ours to Control“1 user thanked author for this post.
@Johnny:
Kalala – first cell (zygote) with gadhabba; see, “What does Buddha Dhamma (Buddhism) say about Birth Control?“.
Abbuda – fetus in the second week after conception
Pesi – fetus in the third stage
Ghana – fourth and final stageOf course, the Buddha knew all these well-before modern science.
Scientists still do not know how “life” comes to the zygote that is formed by the fertilization of an egg by a sperm. Until a gandhabba takes hold of the zygote, there is no life there.
There is a nice Pali-English dictionary that has many of those words above:
“Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera”
This is a better dictionary than most I have come across.Inflib asked, “What is vatthu kama?”.
It means cravings to own material things that provide sense pleasures. “Vatthu” means basically “one’s property”.
For example, going to an art gallery and looking at famous paintings is not enough. One with vatthu kama for paintings would like to own such paintings.
When one gets to the Sakadagami stage, one would lose vatthu kama, but one still likes to enjoy sense pleasures. So, one may not desire to own paintings in the above case, but one still likes to look at them and enjoy them. That desire or craving is also lost when one gets to the Anagami stage.
You can apply it to anything that provide sense pleasure.
