Kamma Viññāna and Nāmarūpa Paricceda Ñana

December 12, 2017

1. Nāmarūpa can have few different meanings depending on the context, i.e., where it is used. But the most important meaning is associated with the “nāmarūpa pariccēda ñana“.

  • When one has the nāmarūpa pariccēda ñana, one understands how the mind is related to matter, i.e., how viññāna acts as the critical link between mind and matter.
  • Here “pari” means “complete” or “comprehensive”; “uccēda” means to “cut off” or “irradicate”. Thus  nāmarūpa pariccēda ñana, means the knowledge or understanding how nāmarūpa via kamma viññāna at the “viññāna paccayā nāmarūpa” step in  Paticca Samuppāda (PS).
  • The two previous posts in this series provided more related information. This post wraps up that discussion; see, “Viññāna – What It Really Means” and “Kamma Viññana – Link Between Mind and Matter“.

2. It is also important to note that nāmarūpa can be of several varieties:

  • When written as two words — nāma rūpa —  nāma refers to mental attributes and rūpa refers to matter. There, nāma rūpa  refer to mind AND matter.
  • With viññānanāma COMBINES with rūpa and creates nāmarūpaimprints for  future rebirths — which eventually lead to fully-formed living beings. This happens at the “viññāna paccayā nāmarūpa” step in  PS.
  • These are very fine rūpa which are below the suddhāshtaka stage created by viññāna, and are part of dhammā. Thus nāmarūpa are distinct from the more dense rūpa that we experience with the five physical senses; see, “What are rūpa? – Dhammā are rūpa too!“.
  • We also talk about nāmarūpa referring to visuals in our minds; these are also related to the fine rūpa.  For example, an alcoholic will be visualizing scenes of a drinking party that he/she is planning to attend. That comes in Pavutti PS; see, “Akusala-Mula Pavutti (or Pravurthi) Paticca Samuppada“.

3. Here, it is significant to note that in PS, it is theviññāna paccayā nāmarūpastep that separates the previous steps involving the mind to those involving rūpa.  Now we have “nāmarūpa paccayā salāyatana“, leading to internal rūpa.

  • Then those salāyatana making contact (phassa) with with external rūpa: “salāyatana paccayā phassa”.
  • Note that phassa means contact of internal rūpa (salāyatana) with external rūpa, and giving rise to  vēdanā“phassa paccayā vēdanā”. Now we are back to just nāma , i.e., vēdanā. 
  • So, we can clearly see that kamma viññāna plays a key role in bridging nāma with rūpa.

4. Kamma viññāna with kammic energy are created in javana citta. That kammic energy may start small but can grow with repeated generation of abhisankhāra and can grow to be a kamma beeja that can give rise to a new bhava. That kamma beeja then gives rise to a very fine mental body  (gandhabba) which will provide the “seed” for the dense physical body.

  • This happens at “upādāna paccayā bhava” step giving rise to a gandhabba, which is a very tiny rūpa which is really a “packet of energy”.
  • Then at the “bhava paccayā jāti” step, gandhabba enters a womb and starts a new physical body.
  • Just like a tiny seed can grow to a huge tree by taking in water and nutrients from the soil, an unimaginably small gandhabba gives rise to the heavy human body by taking in food. The only difference is that while a gandhabba or a human has a mind, a seed or a tree does not.

5. Our solid physical body starts with a gandhabba — smaller than the first cell made by the reunion of mother and father (zygote) — descending to a womb and taking hold of that zygote in the womb. We recall that the Buddha also called this event as “a viññāna descending to the womb”; see, “Gandhabba State – Evidence from Tipitaka“, and below. From the posts in this series, now we know why the “gandhabba descending” can also be called “viññāna descending”.

  • The complex process of of this single zygote growing into a adult human is discussed in, “What does Buddha Dhamma (Buddhism) say about Birth Control?“.
  • Therefore, the “seed” to bring up this physical body of several hundred pounds (tens of kg), was the kammic energy created in the patisandhi viññāna which gave rise to a gandhabba  consisting of just a few suddhāshtaka.

6. This basic mechanism of how a suddhāshtaka — the smallest unit of matter (billion times smaller than an atom in modern science) — is created with the mind was discussed in the post, “The Origin of Matter – Suddhashtaka” in the Abhidhamma section. But in this subsection on nāmarūpa, we are discussing it with a more simple, fundamental analysis that everyone can understand (if the fundamentals are grasped).

  • Furthermore, those with abhinnā powers can intensify the kammic power in javana citta in jhānas (specifically in jhāna samāpatti), and create matter directly too. This enhancement can be compared to the difference between a regular lamp that puts out a bit of light, and a laser which puts of intense light that can cut through metal; see, “Javana of a Citta – The Root of Mental Power“.
  • When we dive deeper into Buddha Dhamma we will be able to see that some phenomena that seem “supernatural” (like creating a flower using mind energy) are indeed possible. But that ability to create matter requires purifying the mind to very high levels.

7. The Buddha described how the patisandhi viññāna (which is the same as the gandhabba) “descends” to the womb of the mother and starting the process in the “Maha Nidana Sutta (Digha Nikaya 15)” where he has the following exchange with Ven. Ananda:

Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ. Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti? “No hetaṃ, bhante”. “Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhi­nib­bat­tis­sathā”ti? “No hetaṃ, bhante”. “Viññāṇañca hi, ānanda, daharasseva sato voc­chij­jis­satha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti? “No hetaṃ, bhante”. “Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa—yadidaṃ viññāṇaṃ.

Here is the English translation:

“It was said: ‘With consciousness as condition there is nāmarūpa (normally translated as mentality-materiality;  which in this case is the gandhabba).’

How that is so, Ānanda, should be understood in this way: If consciousness (Viññāṇañca) were not to descend (na okkamissatha) into the mother’s womb, would that nāmarūpa take shape in the womb?”

“Certainly not, venerable sir.”

“If, after descending (okkamitvā) into the womb, consciousness were to depart (vokkamissatha), would that  nāmarūpa be generated into this present state of being?”

(Note: this happens in the case of a natural termination of pregnancy, where the gandhabba comes out of the womb on its own, because it is not a suitable match).

“Certainly not, venerable sir.”

“If the consciousness of a young boy or girl (kumārakassa vā kumārikāya vā) were to be come out, would that  nāmarūpa grow up, develop, and reach maturity?”

“Certainly not, venerable sir.”

“Therefore, Ānanda, this is the cause, source, origin, and condition (eseva hetu etaṃ nidānaṃ esa samudayo) for nāmarūpa, namely, defiled consciousness (yadidaṃ viññāṇaṃ).

8. Therefore, it is quite clear that it is the kammic energy of the patisandhi viññāna that “descends” to the womb and gives rise to the physical body. gandhabba is another term for patisandhi viññāna descending to the womb; it is also called “manōmaya kaya“.

  • Sometimes the gandhabba in a human body can come out in a stressful situation; see, “Manomaya Kaya and Out-of-Body Experience (OBE)“. The Buddha compared a gandhabba (sometimes also called a Tirokutta or a Tirokuddha) coming out of a physical body to a sword being pulled out of the sheath that it is stored in.

9. The erroneous concept of a patisandhi taking place in a womb is nowhere to be found in the Tipitaka. Note that in the above verse in #7, the term okkanti is used to describes the descent of the patisandhi viññāna to the womb, and the word “patisandhi” is not there. Patisandhi took place in the previous life, at the end of that bhava , see, “Cuti-Patisandhi – An Abhidhamma Description“.

  • Furthermore, if patisandhi took place in the womb, then a human bhava would last only until the death. Then, since human bhava is so rare (see, “How the Buddha Described the Chance of Rebirth in the Human Realm“), all those rebirth stories cannot be accounted for (where children recall their previous human lives only several years before).
  • The concept of a gandhabba is criticized by some saying that it is a Mahāyāna concept about an “antarā bhava“. Of course there is no antarā bhava, i.e., there is no gap between two adjacent “bhava“: cuti (end of one bhava) is followed by the grasping of the next bhava in the next thought moment, see, “Cuti-Patisandhi – An Abhidhamma Description“.

10. A human gandhabba may be born with a human body many times before the kammic energy for the human bhava runs out and he/she is born in another existence (as a deva, animal, etc); see, “Bhava and Jāti – States of Existence and Births Therein“.

  • During that whole time, the human gandhabba lives moving from one body to another and spending the time “in between successive human bodies” in paralowa;  see, “Hidden World of the Gandhabba: Netherworld (Para Lōka)“.
  • I keep repeating things, because these are important points. In case there are still questions, the “Search” box on top right is a good resource to find relevant posts. The Pure Dhamma – Sitemap is another good resource.
  • You can also use the “Comments” box to send a comment or ask a question. I will be opening the discussion forum soon too.

11. This connection between mind and matter (nāma and rūpa) — combined via viññāna  to create nāmarūpa — is what the Buddha meant when said that, “manō pubbangamā dhammā“, i.e., “the mind is the precursor to all dhamma“.

  • When one understands that point one is said to have the “nāmarūpa pariccēda ñana“.
  • We have essentially all the major components in place now, and there may be some who can see the “whole picture” at least vaguely. But there are still more minor pieces that needs to be added to make the picture much clearer.
  • However, if a key piece cannot be understood, the picture may not become clear. Please do not hesitate to comment if you have questions. Even if it is clear to me, I may not be conveying it in a optimum way, and I can make it better with your input.

12. I must emphasize that one could be a Sōtapanna and may not even know about these details; I do not want to discourage those who are not really into Abhidhamma.

  • What is needed for the Sōtapanna stage is a grasp of Tilakkhana, the anicca nature of this world.
  • The details discussed in this subsection are to dispel any doubts about the consistency  of Buddha Dhamma, and to illustrate that it can explain mind phenomena to profoundly deep levels. Furthermore, it can give confidence to those who have any remaining doubts about the validity of key concepts in Buddha Dhamma (laws of kamma, rebirth, gandhabba, etc).
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