bp102s_Narada-Buddha_and_His_Teachings

["XXVI. Modes\tof\tBirth\tand\tDeath \\\"Again,\tagain\tthe\tslow\twits\tseek\trebirth, Again,\tagain\tcomes\tbirth\tand\tdying\tcomes, Again,\tagain\tmen\tbear\tit\tto\tthe\tgrave.\\\" \u2014\tSa\u1e43yutta\tNik\u0101ya P a\u1e6dicca-samupp\u0101da\tdescribes\tthe\tprocess\tof\trebirth in\t subtle\t technical\t terms\t and\t assigns\t death\t to\t one of\tthe\tfollowing\tfour\tcauses: 1.\t Exhaustion\t of\t the\t reproductive\t kammic\t energy (kammakkhaya). The\t Buddhist\t belief\t is\t that,\t as\t a\t rule,\t the\t thought, volition,\t or\t desire,\t which\t is\t extremely\t strong\t during lifetime,\t becomes\t predominant\t at\t the\t time\t of\t death\t and conditions\tthe\tsubsequent\tbirth.\tIn\tthis\tlast\tthought-process is\t present\t a\t special\t potentiality.\t When\t the\t potential\t energy of\t this\t reproductive\t (janaka)\t kamma\t is\t exhausted,\t the organic\tactivities\tof\tthe\tmaterial\tform\tin\twhich\tis\tembodied the\t life-force,\t cease\t even\t before\t the\t end\t of\t the\t life\t span\t in that\tparticular\tplace. This\toften\thappens\tin\tthe\tcase\tof\tbeings\twho\tare\tborn\tin states\t of\t misery\t(ap\u0101ya)\t but\t it\t can\t happen\t in\t other\t planes too. 401","2.\t The\t expiration\t of\t the\t life-term\t (\u0101yukkhaya),\t which varies\tin\tdifferent\tplanes. Natural\tdeaths,\tdue\tto\told\tage,\tmay\tbe\tclassed\tunder\tthis category. There\t are\t different\t planes\t of\t existence\t with\t varying\t age- limits.\t Irrespective\t of\t the\t kammic\t force\t that\t has\t yet\t to\t run, one\t must,\t however,\t succumb\t to\t death\t when\t the\t maximum age-limit\tis\treached. If\t the\t reproductive\t kammic\t force\t is\t extremely\t powerful, the\tkammic\tenergy\trematerialises\titself\tin\tthe\tsame\tplane\tor, as\tin\tthe\tcase\tof\tdevas,\tin\tsome\thigher\trealm. 3.\t The\t simultaneous\t exhaustion\t of\t the\t reproductive kammic\t energy\t and\t the\t expiration\t of\t the\t life-term (ubhayakkhaya). 4.\tThe\topposing\taction\tof\ta\tstronger\tkamma\tunexpectedly obstructing\t the\t flow\t of\t the\t reproductive\t kamma\t before\t the life-term\texpires\t(upacchedaka-kamma). Sudden\t untimely\t deaths\t of\t persons\t and\t the\t deaths\t of children\tare\tdue\tto\tthis\tcause. A\t more\t powerful\t opposing\t force\t can\t check\t the\t path\t of\t a flying\t arrow\t and\t bring\t it\t down\t to\t the\t ground.\t So\t a\t very powerful\tkammic\t force\t of\t the\t past\t is\t capable\t of\t nullifying the\t potential\t energy\t of\t the\t last\t thought-process,\t and\t may thus\tdestroy\tthe\tpsychic\tlife\tof\tthe\tbeing. The\t death\t of\t Venerable\t Devadatta,\t for\t instance,\t was\t due to\t a\t destructive\t kamma\t which\t he\t committed\t during\t his lifetime. 402","The\t first\t three\t are\t collectively\t called\t \\\"timely\t deaths\\\" (k\u0101la-mara\u1e47a),\tand\tthe\tfourth\tis\tknown\tas\t\\\"untimely\tdeath\\\" (ak\u0101la-mara\u1e47a). An\toil\tlamp,\tfor\tinstance,\tmay\tget\textinguished\towing\tto any\tof\tthe\tfollowing\tfour\tcauses\u2014namely,\tthe\texhaustion\tof the\t wick,\t the\t exhaustion\t of\t oil,\t simultaneous\t exhaustion\t of both\t wick\t and\t oil,\t or\t some\t extraneous\t cause\t like\t a\t gust\t of wind. So\tmay\tdeath\tbe\tdue\tto\tany\tof\tthe\tforegoing\tfour\tcauses. Explaining\tthus\tthe\tcauses\tof\tdeath,\tBuddhism\tstates\tthat there\tare\tfour\tmodes\tof\tbirth,\t1)\tegg-born\tbeings\t(a\u1e47\u1e0ddaja), 2)\t womb-born\t beings\t (jal\u0101buja),\t 3)\t moisture-born\t beings (sa\u1e43sedaja),\t and\t 4)\t beings\t having\t spontaneous\t births (opap\u0101tika). This\tbroad\tclassification\tembraces\tall\tliving\tbeings. Birds\tand\toviparous\tsnakes\tbelong\tto\tthe\tfirst\tdivision. The\t womb-born\t creatures\t comprise\t all\t human\t beings, some\tdevas\tinhabiting\tthe\tearth,\tand\tsome\tanimals\tthat\ttake conception\tin\ta\tmother's\twomb. Embryos,\t using\t moisture\t as\t nidus\t for\t their\t growth,\t like certain\tlowly\tforms\tof\tanimal\tlife,\tbelong\tto\tthe\tthird\tclass. Beings\thaving\ta\tspontaneous\tbirth\tare\tgenerally\tinvisible to\t the\t physical\t eye.\t Conditioned\t by\t their\t past\t kamma,\t they appear\t spontaneously,\t without\t passing\t through\t an embryonic\t stage.\t Petas\t and\t devas\t normally,\t and\t Brahm\u0101s belong\tto\tthis\tclass. 403","404","XVII. Planes\tof\tExistence \\\"Not\tto\tbe\treached\tby\tgoing\tis\tworld's\tend.\\\" \u2014\tA\u1e47guttara\tNik\u0101ya A ccording\t to\t Buddhism\t the\t earth,\t an\t almost insignificant\tspeck\tin\tthe\tuniverse,\tis\tnot\tthe\tonly habitable\t world,\t and\t humans\t are\t not\t the\t only living\tbeings.\tIndefinite\tare\tworld\tsystems\tand\tso\tare\tliving beings.\t Nor\t is\t \\\"the\t impregnated\t ovum\t the\t only\t route\t to rebirth.\\\"\t By\t traversing\t one\t cannot\t reach\t the\t end\t of\t the world,\t353\tsays\tthe\tBuddha. Births\t may\t take\t place\t in\t different\t spheres\t of\t existence. There\t are\t altogether\t thirty-one\t places\t in\t which\t beings manifest\t themselves\t according\t to\t their\t moral\t or\t immoral kamma. There\t are\t four\t states\t of\t unhappiness\t (ap\u0101ya)\t 354\t which are\tviewed\tboth\tas\tmental\tstates\tand\tas\tplaces: 1.\t Niraya\t (ni\t +\t aya\t =\t \\\"devoid\t of\t happiness\\\"),\t woeful states\twhere\tbeings\tatone\tfor\ttheir\tevil\tkamma.\tThey\tare\tnot eternal\t hells\t where\t beings\t are\t subject\t to\t endless\t suffering. Upon\tthe\texhaustion\tof\tthe\tevil\tkamma\tthere\tis\ta\tpossibility for\tbeings\tborn\tin\tsuch\tstates\tto\tbe\treborn\tin\tblissful\tstates as\tthe\tresult\tof\ttheir\tpast\tgood\tactions. 405","2.\tTiracch\u0101na-yoni\t (tiro\t =\t across;\t acch\u0101na\t =\t going),\t the animal\t kingdom.\t Buddhist\t belief\t is\t that\t beings\t are\t born\t as animals\t on\t account\t of\t evil\t kamma.\t There\t is,\t however,\t the possibility\t for\t animals\t to\t be\t born\t as\t human\t beings\t as\t a result\t of\t the\t good\t kamma\t accumulated\t in\t the\t past.\t Strictly speaking,\t it\t should\t be\t more\t correct\t to\t state\t that\t kamma which\t manifested\t itself\t in\t the\t form\t of\t a\t human\t being,\t may manifest\titself\tin\tthe\tform\tof\tan\tanimal\tor\tvice\tversa,\tjust\tas an\t electric\t current\t can\t be\t manifested\t in\t the\t forms\t of\t light, heat,\t and\t motion\t successively\u2014one\t not\t necessarily\t being evolved\tfrom\tthe\tother. It\t may\t be\t remarked\t that\t at\t times\t certain\t animals, particularly\tdogs\tand\tcats,\tlive\ta\tmore\tcomfortable\tlife\tthan even\tsome\thuman\tbeings\tdue\tto\ttheir\tpast\tgood\tkamma. It\t is\t one's\t kamma\t that\t determines\t the\t nature\t of\t one's material\t form\t which\t varies\t according\t to\t the\t skilfulness\t or unskilfulness\tof\tone's\tactions. 3.\t Peta-yoni\t lit.,\t departed\t beings,\t or\t those\t absolutely devoid\t of\t happiness.\t They\t are\t not\t disembodied\t spirits\t of ghosts.\t They\t possess\t deformed\t physical\t forms\t of\t varying magnitude,\t generally\t invisible\t to\t the\t naked\t eye.\t They\t have no\t planes\t of\t their\t own,\t but\t live\t in\t forests,\t dirty surroundings,\t etc.\t The\t Peta\t Vatthu\t (Book\t VIII\t of\t the Kuddaka\tNik\u0101ya)\tdeals\texclusively\twith\tthe\tstories\tof\tthese unfortunate\tbeings.\tThe\tSa\u1e43yutta\tNik\u0101ya\talso\trelates\tsome interesting\taccounts\tof\tthese\tpetas. Describing\t the\t pathetic\t state\t of\t a\t peta,\t the\t Venerable Moggall\u0101na\tsays: Just\tnow\tas\tI\twas\tdescending\tVultures'\tPeak\tHill,\tI\tsaw 406","a\t skeleton\t going\t through\t the\t air,\t and\t vultures,\t crows, and\t falcons\t kept\t flying\t after\t it,\t pecking\t at\t its\t ribs, pulling\t it\t apart\t while\t it\t uttered\t cries\t of\t pain.\t To\t me, friend,\t came\t this\t thought:\t O\t but\t this\t is\t wonderful!\t O but\t this\t is\t marvellous\t that\t a\t person\t will\t come\t to\t have such\ta\tshape,\tthat\tthe\tindividuality\tacquired\twill\tcome to\thave\tsuch\ta\tshape. \\\"This\tbeing,\\\"\tthe\tBuddha\tremarked,\t\\\"was\ta\tcattle-butcher\tin his\t previous\t birth,\t and\t as\t the\t result\t of\t his\t past\t kamma\t he was\tborn\tin\tsuch\ta\tstate.\\\"\t355 According\t to\t the\t Questions\t of\t Milinda\t there\t are\t four kinds\t of\t petas\u2014namely,\t the\t vant\u0101sikas\t who\t feed\t on\t vomit, the\t khuppip\u0101sino\t who\t hunger\t and\t thirst,\t the nijjh\u0101mata\u1e47hika,\t who\t are\t consumed\t by\t thirst,\t and\t the paradatt\u016bpaj\u012bvino\twho\tlive\ton\tthe\tgifts\tof\tothers. As\tstated\tin\tthe\tTiroku\u1e0d\u1e0da\tSutta\t356\tthese\tlast\tmentioned petas\t share\t the\t merit\t performed\t by\t their\t living\t relatives\t in their\t names,\t and\t could\t thereby\t pass\t on\t to\t better\t states\t of happiness. 4.\t Asura-yoni\u2014the\t place\t of\t the\t asura\t demons.\t Asura, literally,\tmeans\tthose\twho\tdo\tnot\tshine\tor\tthose\twho\tdo\tnot sport.\tThey\tare\talso\tanother\tclass\tof\tunhappy\tbeings\tsimilar to\t the\t petas.\t They\t should\t be\t distinguished\t from\t the\t asuras who\tare\topposed\tto\tthe\tdevas. Next\tto\tthese\tfour\tunhappy\tstates\t(duggati)\tare\tthe\tseven happy\tstates\t(sugati): 1.\tManussa\u2014the\trealm\tof\thuman\tbeings.\t357 The\thuman\trealm\tis\ta\tmixture\tof\tboth\tpain\tand\thappiness. 407","Bodhisattas\tprefer\tthe\thuman\trealm\tas\tit\tis\tthe\tbest\tfield\tto serve\t the\t world\t and\t perfect\t the\t requisites\t of\t buddhahood. Buddhas\tare\talways\tborn\tas\thuman\tbeings. 2.\tC\u0101tummah\u0101r\u0101jika\u2014the\t lowest\t of\t the\t heavenly\t realms where\t the\t guardian\t deities\t of\t the\t four\t quarters\t of\t the firmament\treside\twith\ttheir\tfollowers. 3.\t T\u0101vati\u1e43sa\u2014lit.,\t \\\"thirty-three\\\"\u2014the\t celestial\t realm\t of the\tthirty-three\tdevas\t358\twhere\tdeva\tSakka\tis\tthe\tking.\tThe origin\t of\t the\t name\t is\t attributed\t to\t a\t story\t which\t states\t that thirty-three\tselfless\tvolunteers\tled\tby\tMagha\t(another\tname for\tSakka),\thaving\tperformed\tcharitable\tdeeds,\twere\tborn\tin this\t heavenly\t realm.\t It\t was\t in\t this\t heaven\t that\t the\t Buddha taught\tthe\tAbhidhamma\tto\tthe\tdevas\tfor\tthree\tmonths. 4.\t Y\u0101ma\u2014\\\"the\t realm\t of\t the\t y\u0101ma\t devas.\\\"\t That\t which destroys\tpain\tis\ty\u0101ma. 5.\tTusita\u2014lit.,\t\\\"happy\tdwellers\\\"\tis\t\\\"the\trealm\tof\tdelight.\\\" The\t bodhisattas\t who\t have\t perfected\t the\t requisites\t of buddhahood\treside\tin\tthis\tplane\tuntil\tthe\topportune\tmoment comes\t for\t them\t to\t appear\t in\t the\t human\t realm\t to\t attain buddhahood.\t The\t bodhisatta\t Metteyya,\t the\t future\t Buddha, is\t at\t present\t residing\t in\t this\t realm\t awaiting\t the\t right opportunity\t to\t be\t born\t as\t a\t human\t being\t and\t become\t a Buddha.\t The\t Bodhisatta's\t mother,\t after\t death,\t was\t born\t in this\t realm\t as\t a\t deva.\t From\t here\t she\t repaired\t to\t T\u0101vatimsa Heaven\tto\tlisten\tto\tthe\tAbhidhamma\ttaught\tby\tthe\tBuddha. 6.\tNimm\u0101narat\u012b\u2014\t\\\"the\trealm\tof\tthe\tdevas\twho\tdelight\tin the\tcreated\tmansions.\\\" 7.\t Paranimmitavasavatt\u012b\u2014\\\"the\t realm\t of\t the\t devas\t who 408","make\tothers'\tcreation\tserve\ttheir\town\tends.\\\" The\t last\t six\t are\t the\t realms\t of\t the\t devas\t whose\t physical forms\t are\t more\t subtle\t and\t refined\t than\t those\t of\t human beings\t and\t are\t imperceptible\t to\t the\t naked\t eye.\t These celestial\tbeings\ttoo\tare\tsubject\tto\tdeath\tas\tall\tmortals\tare.\tIn some\t respects,\t such\t as\t their\t constitution,\t habitat,\t and\t food they\t excel\t humans,\t but\t do\t not\t as\t a\t rule\t transcend\t them\t in wisdom.\t They\t have\t spontaneous\t births,\t appearing\t like youths\tand\tmaidens\tof\tfifteen\tor\tsixteen\tyears\tof\tage. These\t six\t celestial\t planes\t are\t temporary\t blissful\t abodes where\t beings\t are\t supposed\t to\t live\t enjoying\t fleeting pleasures\tof\tsense. The\t four\t unhappy\t states\t (duggati)\t and\t the\t seven\t happy states\t (sugati)\t are\t collectively\t termed\t k\u0101maloka\t \u2014saense sphere. Superior\tto\tthese\tsensuous\tplanes\tare\tthe\tBrahm\u0101\trealms or\tr\u016bpaloka\t(realms\tof\tform)\twhere\tbeings\tdelight\tin\tjh\u0101nic bliss,\tachieved\tby\trenouncing\tsense-desires. R\u016bpaloka\t consists\t of\t sixteen\t realms\t according\t to\t the jh\u0101nas\tor\tecstasies\tcultivated.\tThey\tare\tlisted\tbelow,\tand\tare depicted\tin\tDiagram\t6. A.\t The\tPlane\tof\tthe\tFirst\tJh\u0101na: 1.\t Brahm\u0101\t P\u0101risajja\u2014The\t Realm\t of\t the\t Brahm\u0101's Retinue. 2.\t Brahm\u0101\t Purohita\u2014The\t Realm\t of\t the\t Brahm\u0101's Ministers. 3.\t Mah\u0101\t Brahm\u0101\u2014The\t Realm\t of\t the\t Great 409","Brahm\u0101s. The\t highest\t of\t the\t first\t three\t is\t Mah\u0101\t Brahm\u0101. It\t is\t so\t called\t because\t the\t dwellers\t in\t this\t Realm excel\t others\t in\t happiness,\t beauty,\t and\t age-limit owing\t to\t the\t intrinsic\t merit\t of\t their\t mental development. B.\t The\tPlane\tof\tthe\tSecond\tJh\u0101na: 1.\t Paritt\u0101bh\u0101\u2014The\tRealm\tof\tMinor\tLustre. 2.\t Appam\u0101n\u0101bh\u0101\u2014The\tRealm\tof\tInfinite\tLustre. 3.\t \u00c1bhassar\u0101\u2014The\tRealm\tof\tthe\tRadiant\tBrahm\u0101s. C.\t The\tPlane\tof\tthe\tThird\tJh\u0101na: 1.\t Parittasubh\u0101\u2014\t The\t Realm\t of\t the\t Brahm\u0101s\t of Minor\tAura. 2.\t Appam\u0101nasubh\u0101\u2014The\t Realm\t of\t the\t Brahm\u0101s\t of Infinite\tAura. 3.\t Subhakinh\u0101\u2014The\t Realm\t of\t the\t Brahm\u0101s\t of Steady\tAura. D.\t The\tPlane\tof\tthe\tFourth\tJh\u0101na: 1.\t Vehapphala\u2014The\tRealm\tof\tthe\tBrahm\u0101s\tof\tGreat Reward. 2.\t Asa\u00f1\u00f1asatta\u2014The\tRealm\tof\tMindless\tBeings. 3.\t Suddh\u0101v\u0101sa\u2014The\tPure\tAbodes\twhich\tare\tfurther subdivided\tinto\tfive,\tviz: a.\t Viha\u2014The\tDurable\tRealm, b.\t Tappa\u2014The\tSerene\tRealm, 410","c.\t Udassa\u2014The\tBeautiful\tRealm, d.\t \u00dadassi\u2014The\tClear-Sighted\tRealm, e.\t Kaniha\u2014The\tHighest\tRealm. Only\tthose\twho\thave\tcultivated\tthe\tjh\u0101nas\tare\tborn\tin\tthese higher\tplanes.\tThose\twho\thave\tdeveloped\tthe\tfirst\tjh\u0101na\tare born\tin\tthe\tfirst\tplane;\tthose\twho\thave\tdeveloped\tthe\tsecond and\t third\t jh\u0101nas\t are\t born\t in\t the\t second\t plane;\t those\t who have\t developed\t the\t fourth\t and\t fifth\t jh\u0101nas\t are\t born\t in\t the third\tand\tfourth\tplanes\trespectively. The\t first\t grade\t of\t each\t plane\t is\t assigned\t to\t those\t who have\tdeveloped\tthe\tjh\u0101nas\tto\tan\tordinary\tdegree,\tthe\tsecond to\tthose\twho\thave\tdeveloped\tthe\tjh\u0101nas\tto\ta\tgreater\textent, and\t the\t third\t to\t those\t who\t have\t gained\t a\t complete\t mastery over\tthe\tjh\u0101nas. In\t the\t eleventh\t plane,\t called\t the\t asa\u00f1\u00f1asatta,\t beings\t are born\t without\t a\t consciousness.\t Here\t only\t a\t material\t flux exists.\tMind\tis\ttemporarily\tsuspended\twhile\tthe\tforce\tof\tthe jh\u0101na\tlasts.\tNormally\tboth\tmind\tand\tmatter\tare\tinseparable. By\t the\t power\t of\t meditation\t it\t is\t possible,\t at\t times,\t to separate\t matter\t from\t mind\t as\t in\t this\t particular\t case.\t When an\t arahant\t attains\t the\t nirodha\t sam\u0101patti,\t too,\t his consciousness\t ceases\t to\t exist\t temporarily.\t Such\t a\t state\t is almost\tinconceivable\tto\tus.\tBut\tthere\tmay\tbe\tinconceivable things\twhich\tare\tactual\tfacts. The\tSuddh\u0101v\u0101sas\tor\tPure\tAbodes\tare\tthe\texclusive\tplanes of\t an\u0101g\u0101mis\t or\t never-returners.\t Ordinary\t beings\t are\t not born\t in\t these\t states.\t Those\t who\t attain\t an\u0101g\u0101mi\t in\t other planes\t are\t reborn\t in\t these\t pure\t abodes.\t Later,\t they\t attain 411","arahantship\t and\t live\t in\t those\t planes\t until\t their\t life-term ends. There\t are\t four\t other\t planes\t called\t ar\u016bpaloka\t which\t are totally\t devoid\t of\t matter\t or\t bodies.\t Buddhists\t maintain\t that there\t are\t realms\t where\t mind\t alone\t exists\t without\t matter. \\\"Just\tas\tit\tis\tpossible\tfor\tan\tiron\tbar\tto\tbe\tsuspended\tin\tthe air\tbecause\tit\thas\tbeen\tflung\tthere,\tand\tit\tremains\tas\tlong\tas it\tretains\tany\tunexpended\tmomentum,\teven\tso\tthe\tformless being\t appears\t through\t being\t flung\t into\t that\t state\t by powerful\tmind-force,\tthere\tit\tremains\ttill\tthat\tmomentum\tis expended.\t This\t is\t a\t temporary\t separation\t of\t mind\t and matter,\twhich\tnormally\tco-exist.\\\"\t359 It\t should\t be\t mentioned\t that\t there\t is\t no\t sex\t distinction\t in the\tr\u016bpaloka\tand\tthe\tar\u016bpaloka. The\tar\u016bpaloka\tis\tdivided\tinto\tfour\tplanes\taccording\tto\tthe four\tar\u016bpa\tjh\u0101nas: 1.\t \u00c1k\u0101s\u0101na\u00f1c\u0101yatana\u2014the\t sphere\t of\t the\t conception\t of infinite\tspace. 2.\t Vi\u00f1\u00f1\u0101\u1e47a\u00f1c\u0101yatana\t \u2014the\t sphere\t of\t the\t conception\t of infinite\tconsciousness. 3.\t \u00c1ki\u00f1ca\u00f1\u00f1\u0101yatana\t \u2014the\t sphere\t of\t the\t conception\t of nothingness. 4.\t N'evasa\u00f1\u00f1\u0101n\u0101sa\u00f1\u00f1\u0101yatana\u2014the\t sphere\t of\t neither- perception-nor-non-perception.\t360 It\t should\t be\t remarked\t that\t the\t Buddha\t did\t not\t attempt\t to expound\tany\tcosmological\ttheory. 412","The\t essence\t of\t the\t Buddha's\t teaching\t is\t not\t affected\t by the\t existence\t or\t non-existence\t of\t these\t planes.\t No\t one\t is bound\tto\tbelieve\tanything\tif\tit\tdoes\tnot\tappeal\tto\this\treason. Nor\t is\t it\t proper\t to\t reject\t anything\t because\t it\t cannot\t be conceived\tby\tone's\tlimited\tknowledge. \t \t Diagram\t6.\tThe\tPlanes\tof\tExistence 413","XXVIII. How\tRebirth\tTakes\tPlace The\t pile\t of\t bones\t of\t (all\t the\t bodies\t of)\t one man Who\thas\talone\tone\taeon\tlived Would\tmake\ta\tmountain's\theight\u2014 So\tsaid\tthe\tmighty\tseer. \u2014\tItivuttaka T o\tthe\tdying\tman\tat\tthis\tcritical\tstage,\taccording\tto Abhidhamma\t philosophy,\t is\t presented\t a\t kamma, kamma\tnimitta,\tor\tgati\tnimitta. By\tkamma\tis\there\tmeant\tsome\tgood\tor\tbad\tact\tdone\tduring his\tlifetime\tor\timmediately\tbefore\this\tdying\tmoment.\tIt\tis\ta good\tor\tbad\tthought.\tIf\tthe\tdying\tperson\thad\tcommitted\tone of\tthe\tfive\theinous\tcrimes\t(garuka\tkamma)\tsuch\tas\tparricide etc.\t or\t developed\t the\t jh\u0101nas\t (ecstasies),\t he\t would experience\t such\t a\t kamma\t before\t his\t death.\t These\t are\t so powerful\t that\t they\t totally\t eclipse\t all\t other\t actions\t and appear\tvery\tvividly\tbefore\tthe\tmind's\teye.\tIf\the\thad\tdone\tno such\tweighty\taction,\the\tmay\ttake\tfor\this\tobject\tof\tthe\tdying thought-process\t a\t kamma\t done\t immediately\t before\t death (\u0101sanna\tkamma);\t which\t may\t be\t called\t a\t \\\"death\t proximate kamma.\\\" 414","In\t the\t absence\t of\t a\t \\\"death\t proximate\t kamma\\\"\t a\t habitual good\t or\t bad\t act\t (\u0101ci\u1e47\u1e47a\t kamma)\t is\t presented,\t such\t as\t the healing\t of\t the\t sick\t in\t the\t case\t of\t a\t good\t physician,\t or\t the teaching\t of\t the\t Dhamma\t in\t the\t case\t of\t a\t pious\t bhikkhu,\t or stealing\tin\tthe\tcase\tof\ta\tthief.\tFailing\tall\tthese,\tsome\tcasual trivial\t good\t or\t bad\t act\t (katatt\u0101\t kamma)\t becomes\t the\t object of\tthe\tdying\tthought-process. Kamma\t nimitta\t or\t \\\"symbol,\\\"\t means\t a\t mental reproduction\tof\tany\tsight,\tsound,\tsmell,\ttaste,\ttouch\tor\tidea which\t was\t predominant\t at\t the\t time\t of\t some\t important activity,\t good\t or\t bad,\t such\t as\t a\t vision\t of\t knives\t or\t dying animals\tin\tthe\tcase\tof\ta\tbutcher,\tof\tpatients\tin\tthe\tcase\tof\ta physician,\t and\t of\t the\t object\t of\t worship\t in\t the\t case\t of\t a devotee,\tetc.. By\t gati\t nimitta,\t or\t \\\"symbol\t of\t destiny\\\"\t is\t meant\t some symbol\tof\tthe\tplace\tof\tfuture\tbirth.\tThis\tfrequently\tpresents itself\t to\t dying\t persons\t and\t stamps\t its\t gladness\t or\t gloom upon\t their\t features.\t When\t these\t indications\t of\t the\t future birth\t occur,\t if\t they\t are\t bad,\t they\t can\t at\t times\t be\t remedied. This\t is\t done\t by\t influencing\t the\t thoughts\t of\t the\t dying\t man. Such\t premonitory\t visions\t 361\t of\t destiny\t may\t be\t fire, forests,\t mountainous\t regions,\t a\t mother's\t womb,\t celestial mansions,\tand\tthe\tlike. Taking\t as\t the\t object\t a\t kamma,\t or\t a\t kamma\t symbol,\t or\t a symbol\tof\tdestiny,\ta\tthought-process\truns\tits\tcourse\teven\tif the\tdeath\tbe\tan\tinstantaneous\tone. For\tthe\tsake\tof\tconvenience\tlet\tus\timagine\tthat\tthe\tdying person\t is\t to\t be\t reborn\t in\t the\t human\t kingdom\t and\t that\t the object\tis\tsome\tgood\tkamma. 415","His\t bhava\u1e47ga\t consciousness\t is\t interrupted,\t vibrates\t for\t a thought-moment\t and\t passes\t away,\t after\t which\t the\t mind- door\t consciousness\t (manodv\u0101r\u0101vajjana)\t arises\t and\t passes away.\t Then\t comes\t the\t psychologically\t important\t stage\u2014 javana\t process\u2014which\t here\t runs\t only\t for\t five\t thought- moments\t by\t reason\t of\t its\t weakness,\t instead\t of\t the\t normal seven.\t It\t lacks\t all\t reproductive\t power,\t its\t main\t function being\t the\t mere\t regulation\t of\t the\t new\t existence\t (abhinava gati\tnimitta). The\t object\t here\t being\t desirable,\t the\t consciousness\t he experiences\tis\ta\tmoral\tone.\tThe\ttad\u0101lambana-consciousness which\t has\t for\t its\t function\t a\t registering\t or\t identifying\t for two\t moments\t of\t the\t object\t so\t perceived,\t may\t or\t may\t not follow.\tAfter\tthis\toccurs\tthe\tdeath-consciousness\t(cuticitta), the\t last\t thought-moment\t to\t be\t experienced\t in\t this\t present life. There\t is\t a\t misconception\t amongst\t some\t that\t the subsequent\t birth\t is\t conditioned\t by\t this\t last\t death- consciousness\t (cuticitta)\t which\t in\t itself\t has\t no\t special function\tto\tperform.\tWhat\tactually\tconditions\trebirth\tis\tthat which\tis\texperienced\tduring\tthe\tjavana\tprocess. With\t the\t cessation\t of\t the\t death-consciousness\t death actually\toccurs.\tThen\tno\tmaterial\tqualities\tborn\tof\tmind\tand food\t (cittaja\t and\t \u0101h\u0101raja)\t are\t produced.\t Only\t a\t series\t of material\tqualities\tborn\tof\theat\t(utuja)\tgoes\ton\ttill\tthe\tcorpse is\treduced\tto\tdust.\t362 Simultaneous\t with\t the\t arising\t of\t the\t rebirth consciousness\t there\t spring\t up\t the\t 'body-decad,'\t 'sex-decad,' and\t'base-decad'\t(k\u0101ya-bh\u0101va-vatthu-dasaka).\t363 416","According\t to\t Buddhism,\t therefore,\t sex\t is\t determined\t at the\t moment\t of\t conception\t and\t is\t conditioned\t by\t kamma\u2014 not\t by\t any\t fortuitous\t combination\t of\t sperm\t and\t ovum cells.\t364 The\tpassing\taway\tof\tthe\tconsciousness\tof\tthe\tpast\tbirth\tis the\toccasion\tfor\tthe\tarising\tof\tthe\tnew\tconsciousness\tin\tthe subsequent\t birth.\t However,\t nothing\t unchangeable\t or permanent\tis\ttransmitted\tfrom\tthe\tpast\tto\tthe\tpresent. Just\t as\t the\t wheel\t rests\t on\t the\t ground\t only\t at\t one\t point, so,\tstrictly\tspeaking,\twe\tlive\tonly\tfor\tone\tthought-moment. We\t are\t always\t in\t the\t present,\t and\t that\t present\t is\t ever slipping\t into\t the\t irrevocable\t past.\t Each\t momentary consciousness\tof\tthis\tever-changing\tlife-process,\ton\tpassing away,\t transmits\t its\t whole\t energy,\t all\t the\t indelibly\t recorded impressions\t on\t it,\t to\t its\t successor.\t Every\t fresh consciousness,\t therefore,\t consists\t of\t the\t potentialities\t of\t its predecessors\t together\t with\t something\t more.\t At\t death,\t the consciousness\t perishes,\t as\t in\t truth\t it\t perishes\t every moment,\t only\t to\t give\t birth\t to\t another\t in\t a\t rebirth.\t This renewed\t consciousness\t inherits\t all\t past\t experiences.\t As\t all impressions\t are\t indelibly\t recorded\t in\t the\t ever-changing palimpsest-like\t mind,\t and\t all\t potentialities\t are\t transmitted from\t life\t to\t life,\t irrespective\t of\t temporary\t disintegration, thus\t there\t may\t be\t reminiscence\t of\t past\t births\t or\t past incidents.\t Whereas\t if\t memory\t depended\t solely\t on\t brain cells,\tsuch\treminiscence\twould\tbe\timpossible. This\tnew\tbeing\twhich\tis\tthe\tpresent\tmanifestation\tof\tthe stream\t of\t kamma-energy\t is\t not\t the\t same\t as,\t and\t has\t no identity\t with,\t the\t previous\t one\t in\t its\t line\u2014the\t aggregates that\t make\t up\t its\t composition\t being\t different\t from,\t having 417","no\t identity\t with,\t those\t that\t make\t up\t the\t being\t of\t its predecessor.\t And\t yet\t it\t is\t not\t an\t entirely\t different\t being since\t it\t has\t the\t same\t stream\t of\t kamma-energy,\t though modified\t perchance\t just\t by\t having\t shown\t itself\t in\t that manifestation,\t which\t is\t now\t making\t its\t presence\t known\t in the\tsense-perceptible\tworld\tas\tthe\tnew\tbeing.\t365 Death,\t according\t to\t Buddhism,\t is\t the\t cessation\t of\t the psycho-physical\t life\t of\t any\t one\t individual\t existence.\t It\t is the\tpassing\taway\tof\tvitality\t(\u0101yu),\ti.e.,\tpsychic\tand\tphysical life\t(j\u012bvitindriya),\theat\t(usma)\tand\tconsciousness\t(vi\u00f1\u00f1\u0101\u1e47a). Death\t is\t not\t the\t complete\t annihilation\t of\t a\t being,\t for though\t a\t particular\t life\t span\t ends,\t the\t force\t which\t hitherto actuated\tit\tis\tnot\tdestroyed. Just\t as\t an\t electric\t light\t is\t the\t outward\t visible manifestation\t of\t invisible\t electric\t energy,\t so\t we\t are\t the outward\t manifestations\t of\t invisible\t kammic\t energy.\t The bulb\t may\t break,\t and\t the\t light\t may\t be\t extinguished,\t but\t the current\tremains\tand\tthe\tlight\tmay\tbe\treproduced\tin\tanother bulb.\t In\t the\t same\t way,\t the\t kammic\t force\t remains undisturbed\t by\t the\t disintegration\t of\t the\t physical\t body,\t and the\t passing\t away\t of\t the\t present\t consciousness\t leads\t to\t the arising\t of\t a\t fresh\t one\t in\t another\t birth.\t But\t nothing unchangeable\t or\t permanent\t passes\t from\t the\t present\t to\t the future. In\t the\t foregoing\t case,\t the\t thought\t experienced\t before death\tbeing\ta\tmoral\tone,\tthe\tresultant\trebirth-consciousness takes\tfor\tits\tmaterial\tan\tappropriate\tsperm\tand\tovum\tcell\tof human\t parents.\t The\t rebirth-consciousness\t (pa\u1e6disandhi vi\u00f1\u00f1\u0101\u1e47a)\tthen\tlapses\tinto\tthe\tbhava\u1e47ga\tstate.\t366 418","The\t continuity\t of\t the\t flux,\t at\t death,\t is\t unbroken\t in\t point of\t time,\t and\t there\t is\t no\t breach\t in\t the\t stream\t of consciousness. Rebirth\ttakes\tplace\timmediately,\tirrespective\tof\tthe\tplace of\t birth,\t just\t as\t an\t electromagnetic\t wave,\t projected\t into space,\t is\t immediately\t reproduced\t in\t a\t receiving\t radio\t set. Rebirth\t of\t the\t mental\t flux\t is\t also\t instantaneous\t and\t leaves no\t room\t whatever\t for\t any\t intermediate\t state\t 367 (antarabhava).\t Pure\t Buddhism\t does\t not\t support\t the\t belief that\ta\tspirit\tof\tthe\tdeceased\tperson\ttakes\tlodgement\tin\tsome temporary\t state\t until\t it\t finds\t a\t suitable\t place\t for\t its \\\"reincarnation.\\\" This\tquestion\tof\tinstantaneous\trebirth\tis\twell\texpressed\tin the\tMilindapa\u00f1h\u0101: King\tMilinda\tquestions: \\\"Venerable\t N\u0101gasena,\t if\t somebody\t dies\t here\t and\t is reborn\t in\t the\t world\t of\t Brahm\u0101,\t and\t another\t dies\t here and\t is\t reborn\t in\t Kashmir,\t which\t of\t them\t would\t arrive first?\\\" \\\"They\twould\tarrive\tat\tthe\tsame\ttime.\tO\tKing. \\\"In\twhich\ttown\twere\tyou\tborn,\tO\tKing?\\\" \\\"In\ta\tvillage\tcalled\tKalasi,\tVenerable\tSir.\\\" \\\"How\tfar\tis\tKalasi\tfrom\there,\tO\tKing?\\\" \\\"About\ttwo\thundred\tmiles,\tVenerable\tSir.\\\" \\\"And\thow\tfar\tis\tKashmir\tfrom\there,\tO\tKing?\\\" \\\"About\ttwelve\tmiles,\tVenerable\tSir.\\\" 419","\\\"Now\tthink\tof\tthe\tvillage\tof\tKalasi,\tO\tKing.\\\" \\\"I\thave\tdone\tso,\tVenerable\tSir.\\\" \\\"And\tnow\tthink\tof\tKashmir,\tO\tKing.\\\" \\\"It\tis\tdone,\tVenerable\tSir.\\\" \\\"Which\t of\t these\t two,\t O\t King,\t did\t you\t think\t the more\tslowly\tand\twhich\tthe\tmore\tquickly?\\\" \\\"Both\tequally\tquickly,\tVenerable\tSir.\\\" \\\"Just\t so,\t O\t King,\t he\t who\t dies\t here\t and\t is\t reborn\t in the\t world\t of\t Brahm\u0101,\t is\t not\t reborn\t later\t than\t he\t who dies\there\tand\tis\treborn\tin\tKashmir.\\\" \\\"Give\tme\tone\tmore\tsimile,\tVenerable\tSir.\\\" \\\"What\t do\t you\t think,\t O\t King?\t Suppose\t two\t birds were\tflying\tin\tthe\tair\tand\tthey\tshould\tsettle\tat\tthe\tsame time,\t one\t upon\t a\t high\t and\t the\t other\t upon\t a\t low\t tree, which\t bird's\t shade\t would\t first\t fall\t upon\t the\t earth,\t and which\tbird's\tlater?\\\" \\\"Both\t shadows\t would\t appear\t at\t the\t same\t time,\t not one\tof\tthem\tearlier\tand\tthe\tother\tlater.\\\"\t368 The\t question\t might\t arise:\t Are\t the\t sperm\t and\t ovum\t cells always\tready,\twaiting\tto\ttake\tup\tthe\trebirth-thought? According\t to\t Buddhism,\t living\t beings\t are\t infinite\t in number,\t and\t so\t are\t world\t systems.\t Nor\t is\t the\t impregnated ovum\t the\t only\t route\t to\t rebirth.\t Earth,\t an\t almost insignificant\tspeck\tin\tthe\tuniverse,\tis\tnot\tthe\tonly\thabitable plane,\t and\t humans\t are\t not\t the\t only\t living\t beings.\t 369\t As such\tit\tis\tnot\timpossible\tto\tbelieve\tthat\tthere\twill\talways\tbe 420","an\tappropriate\tplace\tto\treceive\tthe\tlast\tthought\tvibrations.\tA point\tis\talways\tready\tto\treceive\tthe\tfalling\tstone. 421","XXIX.\t What\tis\tit\tThat\tis\tReborn?\t(No- Soul) Neither\tthe\tsame\tnor\tyet\tanother. \u2014\tVisuddhimagga A part\t from\t mind\t and\t matter,\t which\t constitute\t this so-called\t being,\t Buddhism\t does\t not\t assert\t the existence\t of\t an\t immortal\t soul,\t or\t an\t eternal\t ego, which\t man\t has\t obtained\t in\t a\t mysterious\t way\t from\t an equally\tmysterious\tsource. A\t soul\t which\t is\t eternal\t must\t necessarily\t remain\t always the\tsame\twithout\tany\tchange\twhatever.\tIf\tthe\tsoul\twhich\tis supposed\tto\tbe\tthe\tessence\tof\tman\tis\teternal,\tthere\tcould\tbe neither\t a\t rise\t nor\t a\t fall.\t Nor\t could\t one\t explain\t why \\\"different\tsouls\tare\tso\tvariously\tconstituted\tat\tthe\toutset.\\\" To\t justify\t the\t existence\t of\t endless\t felicity\t in\t an\t eternal heaven\t and\t unending\t torment\t in\t an\t eternal\t hell,\t it\t is absolutely\tnecessary\tto\tpostulate\tan\timmortal\tsoul.\tBertrand Russell\tsaid: It\t should\t be\t said\t that\t the\t old\t distinction\t between\t soul and\t body\t has\t evaporated,\t quite\t as\t much\t because 422","'matter'\thas\tlost\tits\tsolidity\tas\tbecause\tmind\thas\tlost\tits spirituality.\t Psychology\t is\t just\t beginning\t to\t be scientific.\t In\t the\t present\t state\t of\t psychology\t belief\t in immortality\t can\t at\t any\t rate\t claim\t nosupport\t from science.\t(Religion\tand\tScience,\tp.\t132.) According\t to\t Ernst\t Haeckel,\t the\t learned\t author\t of\t the Riddle\tof\tthe\tUniverse:\t370 This\t theological\t proof\t that\t a\t personal\t creator\t has breathed\t an\t immortal\t soul\t (generally\t regarded\t as\t a portion\t of\t the\t Divine\t Soul)\t into\t man\t is\t a\t pure\t myth. The\t cosmological\t proof\t that\t the\t 'moral\t order\t of\t the world'\tdemands\tthe\teternal\tduration\tof\tthe\thuman\tsoul is\t a\t baseless\t dogma.\t The\t teleological\t proof\t that\t the 'higher\t destiny'\t of\t man\t involves\t the\t perfecting\t of\t his defective,\tearthly\tsoul\tbeyond\tthe\tgrave\trests\ton\ta\tfalse anthropism.\tThe\tmoral\tproof\u2014that\tthe\tdefects\tand\tthe unsatisfied\t desires\t of\t earthly\t existence\t must\t be fulfilled\t by\t 'compensative\t justice'\t on\t the\t other\t side\t of eternity\u2014is\t nothing\t more\t than\t a\t pious\t wish.\t The ethnological\t proof\u2014that\t the\t belief\t in\t immortality,\t like the\t belief\t in\t God,\t is\t an\t innate\t truth,\t common\t to\t all humanity\u2014is\tan\terror\tin\tfact.\tThe\tontological\tproof\u2014 that\t the\t soul,\t being\t a\t 'simple,\t immaterial,\t and indivisible\t entity'\t cannot\t be\t involved\t in\t the\t corruption of\tdeath\u2014is\tbased\ton\tan\tentirely\terroneous\tview\tof\tthe psychic\t phenomena;\t it\t is\t a\t spiritualistic\t fallacy.\t All these\t and\t similar\t 'proofs\t of\t athanatism'\t are\t in\t a perilous\t condition;\t they\t are\t definitely\t annulled\t by\t the scientific\tcriticism\tof\tthe\tlast\tfew\tdecades. 423","If\tnothing\tin\tthe\tform\tof\ta\tspirit\tor\tsoul\tpasses\tfrom\tthis\tlife to\tthe\tother,\twhat\tis\tit\tthat\tis\treborn? In\t this\t question\t it\t is\t taken\t for\t granted\t that\t there\t is\t some thing\tto\tbe\treborn. A\t few\t centuries\t ago\t it\t was\t argued\t \\\"cogito\t ergo\t sum\\\"\t (\\\"I think,\t therefore\t I\t am\\\").\t True,\t but\t first\t it\t has\t to\t be\t proved that\tthere\tis\tan\t\\\"I\\\"\tto\tthink. We\tsay\tthat\tthe\tsun\trises\tin\tthe\tEast\tand\tsets\tin\tthe\tWest, although\t we\t know\t that\t actually\t it\t is\t not\t so.\t We\t have\t to admit\t that\t one\t cannot\t strike\t an\t identical\t place\t twice although\tto\tall\tappearance\tone\thas\tdone\tso. Everything\tchanges\tso\tsoon.\tFor\tno\ttwo\tmoments\tare\twe identically\tthe\tsame. Buddhists\tagree\twith\tBertrand\tRussell\twhen\the\tsays: \\\"There\t is\t obviously\t some\t reason\t in\t which\t I\t am\t the same\t person\t as\t I\t was\t yesterday,\t and,\t to\t take\t an\t even more\t obvious\t example,\t if\t I\t simultaneously\t see\t a\t man and\t hear\t him\t speaking,\t there\t is\t some\t sense\t in\t which the\tI\tthat\tsees\tis\tthe\tsame\tas\tthe\tI\tthat\thears.\\\"\t371 Until\t recently\t scientists\t believed\t in\t an\t indivisible and\t indestructible\t atom.\t For\t sufficient\t reasons physicists\thave\treduced\tthis\tatom\tto\ta\tseries\tof\tevents; for\t equally\t good\t reasons\t psychologists\t find\t that\t mind has\tnot\tthe\tidentity\tof\ta\tsingle\tcontinuing\tthing\tbut\tis\ta series\t of\t occurrences\t bound\t together\t by\t certain intimate\t relations.\t The\t question\t of\t immortality, therefore,\t has\t become\t the\t question\t whether\t these intimate\trelations\texist\tbetween\toccurrences\tconnected 424","with\t a\t living\t body\t and\t other\t occurrences\t which\t take place\tafter\tthat\tbody\tis\tdead.\t372 As\tC.E.M.\tJoad\tsays\tin\tThe\tMeaning\tof\tLife: \\\"Matter\t has\t since\t disintegrated\t under\t our\t very\t eyes.\t It is\t no\t longer\t solid;\t it\t is\t no\t longer\t enduring;\t it\t is\t no longer\t determined\t by\t compulsive\t laws;\t and\t more important\tthan\tall\tit\tis\tno\tlonger\tknown. The\t so-called\t atoms,\t it\t seems,\t are\t both\t \\\"divisible and\t destructible.\\\"\t The\t electrons\t and\t protons\t that compose\tatoms\t\\\"can\tmeet\tand\tannihilate\tone\tanother,\\\" while\t their\t persistence,\t such\t as\t it\t is,\t is\t rather\t that\t of\t a wave\t lacking\t fixed\t boundaries,\t and\t in\t a\t process\t of continual\t change\t both\t as\t regards\t shape\t and\t position, than\tthat\tof\ta\tthing. Bishop\tBerkeley,\twho\tshowed\tthat\tthis\tso-called\tatom\twas\ta metaphysical\t fiction,\t held\t that\t there\t existed\t a\t spiritual substance\tcalled\ta\tsoul. Hume\tin\this\tsearch\tafter\ta\tsoul\tdeclares: There\t are\t some\t philosophers\t who\t imagine\t we\t are every\tmoment\tintimately\tconscious\tof\twhat\twe\tcall\tour self:\t that\t we\t feel\t its\t existence\t and\t its\t continuance\t in existence\t and\t are\t certain,\t beyond\t the\t evidence\t of\t a demonstration,\t both\t of\t its\t perfect\t identity\t and simplicity.\t For\t my\t part,\t when\t I\t enter\t most\t intimately into\t what\t I\t call\t myself,\t I\t always\t stumble\t on\t some particular\tperception\tor\tother\u2014of\theat\tor\tcold,\tlight\tor shade,\t love\t or\t hatred,\t pain\t or\t pleasure.\t I\t never\t can 425","catch\t myself\t at\t any\t time\t without\t a\t perception,\t and never\tcan\tobserve\tanything\tbut\tthe\tperception\u2026\t373 Bergson\tsays: All\t consciousness\t is\t time\t existence;\t and\t a\t conscious state\tis\tnot\ta\tstate\tthat\tendures\twithout\tchanging.\tIt\tis\ta change\twithout\tceasing;\twhen\tchange\tceases,\tit\tceases; it\tis\titself\tnothing\tbut\tchange. John\tB.\tWatson,\ta\tdistinguished\tpsychologist,\tstates: No\t one\t has\t ever\t touched\t a\t soul,\t or\t has\t seen\t one\t in\t a test\ttube,\tor\thas\tin\tany\tway\tcome\tinto\trelationship\twith it\t as\t he\t has\t with\t the\t other\t objects\t of\t his\t daily experience.\t Nevertheless\t to\t doubt\t its\t existence\t is\t to become\t a\t heretic,\t and\t once\t might\t possibly\t even\t had led\tto\tthe\tloss\tof\tone's\thead.\tEven\ttoday\ta\tman\tholding a\tpublic\tposition\tdare\tnot\tquestion\tit.\t374 Dealing\t with\t this\t question\t of\t soul,\t Prof.\t William\t James writes: This\t soul-theory\t is\t a\t complete\t superfluity,\t so\t far\t as according\t for\t the\t actually\t verified\t facts\t of\t conscious experience\t goes.\t So\t far\t no\t one\t can\t be\t compelled\t to subscribe\tto\tit\tfor\tdefinite\tscientific\treasons. This\t me\t is\t an\t empirical\t aggregate\t of\t things objectively\t known.\t The\t I\t which\t knows\t them\t cannot itself\t be\t an\t aggregate,\t neither\t for\t psychological purpose\t need\t it\t be\t considered\t to\t be\t an\t unchanging 426","metaphysical\tentity\tlike\tthe\tsoul,\tor\ta\tprinciple\tlike\tthe pure\tEgo\tviewed\tas\tout\tof\ttime.\tIt\tis\ta\tthought,\tat\teach moment\t different\t from\t that\t of\t the\t last\t moment,\t but appropriative\t of\t the\t latter,\t together\t with\t all\t that\t the latter\tcalls\tits\town.\tAll\tthe\texperimental\tfacts\tfind\ttheir place\t in\t this\t description,\t unencumbered\t with\t any hypothesis\t save\t that\t of\t the\t existence\t of\t passing thoughts\tor\tstates\tof\tmind.\t375 He\t concludes\t his\t interesting\t chapter\t on\t the\t soul\t with\t the words:\t\\\"And\tin\tthis\tbook\tthe\tprovisional\tsolution\twhich\twe have\t reached\t must\t be\t the\t final\t word:\t The\t thoughts themselves\tare\tthe\tthinkers.\\\" And\tthis\tis\tan\techo\tof\tthe\tvery\twords\tof\tthe\tBuddha\tfrom 2500\tyears\tago\tin\tthe\tvalley\tof\tthe\tGanges. Buddhism,\t teaching\t a\t psychology\t without\t a\t psyche, resolves\tthe\tliving\tbeing\tinto\tmind\tand\tmatter\t(n\u0101ma-r\u016bpa) which\tare\tin\ta\tstate\tof\tconstant\tflux. In\t the\t ancient\t days\t the\t Indian\t sages\t too\t believed\t in\t an indivisible\tatom\twhich\tthey\tcalled\tparam\u0101nu.\tAccording\tto the\t ancient\t belief\t thirty-six\t param\u0101\u1e47us\t constitute\t one\t anu; thirty-six\tanu,\tone\ttajj\u0101ri;\tthirty-six\ttajj\u0101ris,\tone\trathare\u1e47u. The\t minute\t particles\t of\t dust\t seen\t dancing\t in\t the\t sunbeam are\t called\t ratharenus.\t One\t param\u0101nu\t is,\t therefore, 1\/46,656th\tpart\tof\ta\trathare\u1e47u.\tWith\this\tsupernormal\tvision the\t Buddha\t analysed\t the\t param\u0101nu\t and\t declared\t that\t the param\u0101nu\t consists\t of\t interrelated\t forces\t known\t as par\u0101mahas\t or\t essentials\t of\t matter.\t These\t par\u0101mahas\t are pa\u1e6dhav\u012b,\t\u0101po,\ttejo,\tand\tv\u0101yo. Pa\u1e6dhav\u012b\t means\t the\t element\t of\t extension,\t the\t substratum 427","of\t matter.\t Without\t it\t objects\t cannot\t occupy\t space.\t The qualities\tof\thardness\tand\tsoftness\twhich\tare\trelative\tare\ttwo conditions\tof\tthis\tsame\telement. \u00c1po\t is\t the\t element\t of\t cohesion.\t Unlike\t pa\u1e6dhav\u012b\t it\t is intangible.\t It\t is\t this\t element\t which\t makes\t the\t scattered atoms\tof\tmatter\tcohere\tand\tgives\tus\tthe\tidea\tof\tbody.\tWhen solid\t bodies\t are\t melted,\t this\t element\t becomes\t more prominent\tin\tthe\tresulting\tfluid.\tThis\telement\tis\tfound\teven in\t minute\t particles\t when\t solid\t bodies\t are\t reduced\t to powder.\t The\t element\t of\t extension\t and\t cohesion\t are\t so closely\t interrelated\t that\t when\t cohesion\t ceases\t extension disappears. Tejo\t is\t the\t element\t of\t heat.\t Cold\t is\t also\t a\t form\t of\t tejo. Both\theat\tand\tcold\tare\tincluded\tin\ttejo\tbecause\tthey\tpossess the\t power\t of\t maturing\t bodies\t or,\t in\t other\t words,\t it\t is\t the vitalising\t energy.\t Preservation\t and\t decay\t are\t due\t to\t this element.\t Unlike\t the\t other\t three\t essentials\t of\t matter\t this element,\t also\t called\t utu,\t has\t the\t power\t to\t regenerate\t by itself. V\u0101yo\tis\tthe\telement\tof\tmotion.\tMovements\tare\tcaused\tby this\t element.\t Motion\t is\t regarded\t as\t the\t force\t or\t the generator\tof\theat. \\\"Motion\t and\t heat\t in\t the\t material\t realm\t correspond respectively\tto\tconsciousness\tand\tkamma\tin\tthe\tmental.\\\" These\t four\t are\t the\t fundamental\t units\t of\t matter\t and\t are invariably\t combined\t with\t the\t four\t derivatives\u2014namely, colour\t(va\u1e47\u1e47a),\t odour\t (gandha),\t taste\t (rasa),\t and\t nutritive essence\t(oj\u0101). The\tfour\telements\tand\tthe\tderivatives\tare\tinseparable\tand 428","interrelated,\t but\t one\t element\t may\t preponderate\t over another,\t as\t for\t instance,\t the\t element\t of\t extension preponderates\tin\tearth;\tcohesion,\tin\twater;\theat,\tin\tfire;\tand motion,\tin\tair. Thus,\tmatter\tconsists\tof\tforces\tand\tqualities\twhich\tare\tin a\t state\t of\t constant\t flux.\t According\t to\t Buddhism\t matter endures\tonly\tfor\tseventeen\tthought-moments.\t376 Mind,\tthe\tmore\timportant\tpart\tin\tthe\tcomplex\tmachinery of\t man,\t consists\t of\t fifty-two\t mental\t states.\t Feeling\t or sensation\t (vedan\u0101)\t is\t one;\t perception\t (sa\u00f1\u00f1\u0101)\t is\t another. The\t remaining\t fifty\t are\t collectively\t called\t volitional activities\t (sa\u1e47kh\u0101r\u0101),\t a\t rendering\t which\t does\t not\t exactly convey\t the\t meaning\t of\t the\t Pali\t term.\t Of\t them\t volition\t or cetan\u0101\tis\tthe\tmost\timportant\tfactor.\tAll\tthese\tpsychic\tstates arise\tin\ta\tconsciousness\t(vi\u00f1\u00f1\u0101\u1e47a). According\t to\t Buddhist\t philosophy\t there\t is\t no\t moment when\t one\t does\t not\t experience\t a\t particular\t kind\t of consciousness,\thanging\ton\tto\tsome\tobject\twhether\tphysical or\tmental.\tThe\ttime\tlimit\tof\tsuch\ta\tconsciousness\tis\ttermed one\t thought-moment.\t Each\t thought-moment\t is\t followed\t by another.\t Thus\t the\t succession\t of\t mental\t states\t contains\t a time\t element.\t The\t rapidity\t of\t the\t succession\t of\t such thought-moments\tis\thardly\tconceivable. Each\t unit\t of\t consciousness\t consists\t of\t three\t instants (kha\u1e47a).\t They\t are\t arising\t or\t genesis\t (upp\u0101da),\t static\t or development\t(hiti)\tand\tcessation\tor\tdissolution\t(bha\u1e47ga). Immediately\t after\t the\t cessation\t stage\t of\t a\t thought- moment,\t there\t occurs\t the\t genesis\t stage\t of\t the\t subsequent thought-moment.\t Each\t momentary\t consciousness\t of\t this 429","ever-changing\t life\t process,\t on\t passing\t away,\t transmits\t its whole\t energy,\t all\t the\t indelibly\t recorded\t impressions,\t to\t its successor.\t Every\t fresh\t consciousness\t consists\t of\t the potentialities\t of\t its\t predecessors\t together\t with\t something more.\tThere\tis\ttherefore\ta\tcontinuous\tflow\tof\tconsciousness like\t a\t stream\t without\t any\t interruption.\t The\t subsequent thought-moment\t is\t neither\t absolutely\t the\t same\t as\t its predecessor\t since\t its\t composition\t is\t not\t identical\u2014nor entirely\t different\u2014being\t the\t same\t stream\t of\t life.\t There\t is no\tidentical\tbeing,\tbut\tthere\tis\tan\tidentity\tin\tprocess. It\t must\t not\t be\t understood\t that\t consciousness\t is\t in\t bits joined\t together\t like\t a\t train\t or\t a\t chain.\t On\t the\t contrary,\t \\\"it constantly\tflows\ton\tlike\ta\triver\treceiving\tfrom\tthe\ttributary streams\t of\t sense\t constant\t accretions\t to\t its\t flood,\t and\t ever dispensing\t to\t the\t world\t around\t it\t the\t thought-stuff\t it\t has gathered\t by\t the\t way.\\\"\t 377\t It\t has\t birth\t for\t its\t source\t and death\tfor\tits\tmouth. Here\t occurs\t a\t juxtaposition\t of\t fleeting\t states\t of consciousness\t but\t not\t a\t superposition\t of\t such\t states,\t as some\t appear\t to\t believe.\t No\t state\t once\t gone\t ever\t recurs\u2014 none\t absolutely\t identical\t with\t what\t goes\t before.\t These states\t constantly\t change,\t not\t remaining\t the\t same\t for\t two consecutive\t moments.\t Worldlings,\t enmeshed\t in\t the\t web\t of illusion,\t mistake\t this\t apparent\t continuity\t to\t be\t something eternal\t and\t go\t to\t the\t extent\t of\t introducing\t an\t unchanging soul\t(the\tsupposed\tdoer\tand\tobserver\tof\tall\tactions)\tinto\tthis ever-changing\tconsciousness. The\tfour\tkinds\tof\tpsychic\tphenomena,\tcombined\twith\tthe physical\t phenomena,\t form\t the\t five\t aggregates (pa\u00f1cakkhanda),\t the\t complex-compound\t termed\t a\t living 430","being. One's\t individuality\t is\t the\t combination\t of\t these\t five aggregates. We\tsee\ta\tvast\texpanse\tof\twater\tin\tthe\tsea,\tbut\tthe\twater\tof the\tocean\tconsists\tof\tcountless\tdrops.\tAn\tinfinite\tnumber\tof particles\tof\tsand\tconstitutes\tthe\tsea-beach,\tbut\tit\tappears\tas one\tlong\tsheet.\tWaves\tarise\tand\tdash\tagainst\tthe\tshore,\tbut, strictly\tspeaking,\tno\tsingle\twave\tcomes\tfrom\tthe\tdeep\tblue sea\tto\tlose\tits\tidentity\ton\tthe\tshore.\tIn\tthe\tcinematograph\twe see\ta\tmoving\tscene,\tbut\tto\trepresent\tthat\tmotion\ta\tseries\tof momentary\tpictures\tmust\tappear\ton\tthe\tscreen. One\t cannot\t say\t that\t the\t perfume\t of\t a\t flower\t depends\t on the\tpetal\tor\ton\tthe\tpistil\tor\ton\tthe\tcolour,\tfor\tthe\tperfume\tis in\tthe\tflower. In\tthe\tsame\tway\tone's\tindividuality\tis\tthe\tcombination\tof all\tthe\tfive\taggregates. The\t whole\t process\t of\t these\t psycho-physical\t phenomena which\t are\t constantly\t becoming\t and\t passing\t away,\t is\t at times\t called,\t in\t conventional\t terms,\t the\t self\t or\t atta\t by\t the Buddha;\t but\t it\t is\t a\t process,\t and\t not\t an\t identity\t that\t is\t thus termed. Buddhism\t does\t not\t totally\t deny\t the\t existence\t of\t a personality\t in\t an\t empirical\t sense.\t It\t denies,\t in\t an\t ultimate sense\t (par\u0101maha\t saccena),\t an\t identical\t being\t or\t a permanent\t entity,\t but\t it\t does\t not\t deny\t a\t continuity\t in process.\t The\t Buddhist\t philosophical\t term\t for\t an\t individual is\t santati,\t that\t is,\t a\t flux\t or\t continuity.\t This\t uninterrupted flux\t or\t continuity\t of\t psycho-physical\t phenomena, conditioned\tby\tkamma,\thaving\tno\tperceptible\tsource\tin\tthe 431","beginningless\t past\t nor\t any\t end\t to\t its\t continuation\t in\t the future,\t except\t by\t the\t Noble\t Eightfold\t Path,\t is\t the\t Buddhist substitute\t for\t the\t permanent\t ego\t or\t eternal\t soul\t in\t other religious\tsystems. How\tis\trebirth\tpossible\twithout\ta\tsoul\tto\tbe\treborn? Birth,\t according\t to\t Buddhism,\t is\t the\t arising\t of\t the khandhas,\t the\t aggregates\t or\t groups\t (khandh\u0101na\u1e43 p\u0101tubh\u0101vo). Just\t as\t the\t arising\t of\t a\t physical\t state\t is\t conditioned\t by\t a preceding\t state\t as\t its\t cause,\t so\t the\t appearance\t of\t these psycho-physical\t phenomena\t is\t conditioned\t by\t causes anterior\tto\tits\tbirth.\tThe\tpresent\tprocess\tof\tbecoming\tis\tthe result\tof\tthe\tcraving\tfor\tbecoming\tin\tthe\tprevious\tbirth,\tand the\t present\t instinctive\t craving\t conditions\t life\t in\t a\t future birth. As\t the\t process\t of\t one\t life\t span\t is\t possible\t without\t a permanent\t entity\t passing\t from\t one\t thought-moment\t to another,\t so\t a\t series\t of\t life-processes\t is\t possible\t without anything\tto\ttransmigrate\tfrom\tone\texistence\tto\tanother. The\t Buddhist\t doctrine\t of\t rebirth\t should\t be\t differentiated from\t the\t theory\t of\t reincarnation\t which\t implies\t the transmigration\tof\ta\tsoul\tand\tits\tinvariable\tmaterial\trebirth. In\t the\t Milindapa\u00f1h\u0101\t and\t Visuddhimagga\t the\t Venerable N\u0101gasena\t and\t Buddhaghosa\t have\t employed\t several\t similes to\t illustrate\t the\t truth\t that\t nothing\t transmigrates\t from\t one life\tto\tanother. The\tsimile\tof\tthe\tflame\tis\tvery\tstriking.\tLife\tis\tcompared to\ta\tflame.\tRebirth\tis\tthe\ttransmitting\tof\tthis\tflame\tfrom\tone 432","group\t to\t another.\t The\t flame\t of\t life\t is\t continuous\t although there\tis\tan\tapparent\tbreak\tat\tso-called\tdeath. King\tMilinda\tquestions: \\\"Venerable\t N\u0101gasena,\t does\t rebirth\t take\t place\t without anything\ttransmigrating?\\\" \\\"Yes,\t O\t King.\t Rebirth\t takes\t place\t without\t anything transmigrating.\\\" \\\"Give\tme\tan\tillustration,\tVenerable\tSir.\\\" \\\"Suppose,\t O\t King,\t a\t man\t were\t to\t light\t a\t light\t from light,\tpray,\twould\tthe\tone\tlight\thave\tpassed\tover\tto\tthe other\tlight?\\\" \\\"Nay,\tindeed,\tVenerable\tSir.\\\" \\\"In\texactly\tthe\tsame\tway,\tO\tKing,\tdoes\trebirth\ttake place\twithout\tanything\ttransmigrating.\\\" \\\"Give\tme\tanother\tillustration.\\\" \\\"Do\t you\t remember,\t O\t King,\t having\t learnt,\t when you\twere\ta\tboy,\tsome\tverse\tor\tother\tfrom\tyour\tteacher of\tpoetry?\\\" \\\"Yes,\tVenerable\tSir.\\\" \\\"Pray,\t O\t King,\t did\t the\t verse\t pass\t over\t to\t you\t from your\tteacher?\\\" \\\"Nay,\tindeed,\tVenerable\tSir. \\\"In\texactly\tthe\tsame\tway,\tO\tKing,\tdoes\trebirth\ttake place\twithout\tanything\ttransmigrating.\\\" Again\tKing\tMilinda\tquestions: 433","\\\"Venerable\tN\u0101gasena,\twhat\tis\tit\tthat\tis\tborn\tinto\tthe next\texistence?\\\" \\\"O\t King,\t it\t is\t mind\t and\t body\t that\t is\t born\t into\t the next\texistence.\\\" \\\"It\t is\t this\t same\t mind\t and\t body\t that\t is\t born\t into\t the next\texistence?\\\" \\\"O\t King,\t it\t is\t not\t this\t same\t mind\t and\t body\t that\t is born\t into\t the\t next\t existence,\t but\t with\t this\t mind\t and body,\t O\t King,\t one\t does\t a\t deed\u2014it\t may\t be\t good,\t or\t it may\tbe\tevil\u2014and\tby\treason\tof\tthis\tdeed\tanother\tmind and\tbody\tis\tborn\tinto\tthe\tnext\texistence.\\\" \\\"Venerable\tSir,\tif\tit\tis\tnot\tthis\tmind\tand\tbody\tthat\tis born\tinto\tthe\tnext\texistence,\tis\tone\tnot\tfreed\tfrom\tone's evil\tdeeds?\\\" \\\"If\t one\t were\t not\t born\t into\t another\t existence,\t one would\t be\t freed\t from\t one's\t evil\t deeds\t but,\t O\t King, inasmuch\t as\t one\t is\t born\t into\t another\t existence, therefore\tis\tone\tnot\tfreed\tfrom\tone's\tevil\tdeeds.\\\" \\\"Give\tme\tan\tillustration.\\\" \\\"O\tKing,\tit\tis\tas\tif\ta\tman\twere\tto\ttake\taway\tanother man's\tmangoes,\tand\tthe\towner\tof\tthe\tmangoes\twere\tto seize\t him,\t and\t show\t him\t to\t the\t king\t and\t say\t \u2014'Sire, this\t man\t hath\t taken\t away\t my\t mangoes';\t and\t the\t other were\tto\tsay,\t'Sire,\tI\tdid\tnot\ttake\taway\this\tmangoes.\tThe mangoes\t which\t this\t man\t planted\t were\t different\t from those\t which\t I\t took\t away.\t I\t am\t not\t liable\t to punishment.'\tPray,\tO\tKing,\twould\tthe\tman\tbe\tliable\tto punishment?\\\" 434","\\\"Assuredly,\t Venerable,\t Sir,\t he\t would\t be\t liable\t to punishment.\\\" \\\"For\twhat\treason?\\\" \\\"Because,\tin\tspite\tof\twhat\the\tmight\tsay,\the\twould\tbe liable\t to\t punishment\t for\t the\t reason\t that\t the\t last mangoes\twere\tderived\tfrom\tthe\tfirst\tmangoes.\\\" \\\"In\t exactly,\t the\t same\t way,\t O\t King,\t with\t this\t mind and\t body\t one\t does\t a\t deed\u2014it\t may\t be\t good,\t or\t it\t may be\tbad\t\u2014and\tby\treason\tof\tthis\tdeed\tanother\tmind\tand body\t is\t born\t into\t the\t next\t existence.\t Therefore\t is\t one not\tfreed\tfrom\tone's\tevil\tdeeds.\\\"\t378 The\t Venerable\t Buddhaghosa\t elucidates\t this\t intricate\t point by\tciting\tthe\tsimiles\tof\techo,\tlight,\timpression\tof\ta\tseal,\tand reflection\tin\ta\tmirror. A\t modern\t writer\t illustrates\t this\t process\t by\t a\t series\t of billiard\tballs\tin\tclose\tcontact. If,\t for\t instance,\t another\t ball\t is\t rolled\t against\t a stationary\tball,\tthe\tmoving\tball\twill\tstop\tdead,\tand\tthe formerly\tstationary\tball\twill\tmove\ton.\tThe\tfirst\tmoving ball\tdoes\tnot\tpass\tover,\tit\tremains\tbehind,\tit\tdies;\tbut\tit is\t undeniably\t the\t movement\t of\t that\t ball,\t its momentum,\t its\t kamma,\t and\t not\t any\t newly\t created movement,\twhich\tis\treborn\tin\tthe\tsecond\tball.\t379 In\t like\t manner\u2014to\t use\t conventional\t terms\u2014the\t body\t dies and\t its\t kammic\t force\t is\t reborn\t in\t another\t without\t anything transmigrating\t from\t this\t life\t to\t the\t other.\t The\t last\t thought- moment\t of\t this\t life\t perishes\t conditioning\t another\t thought- 435","moment\t in\t a\t subsequent\t life.\t The\t new\t being\t is\t neither absolutely\t the\t same\u2014since\t it\t has\t changed\u2014nor\t totally different,\tbeing\tthe\tsame\tstream\tof\tkamma\tenergy.\tThere\tis merely\t a\t continuity\t of\t a\t particular\t life-flux;\t just\t that\t and nothing\tmore. 436","|XXX. Moral\tResponsibility By\tself\tis\tone\tdefiled, By\tself\tis\tone\tpurified. \u2014\tDhp\t165 I s\t it\t the\t doer\t of\t the\t act\t or\t another\t who\t reaps\t its results\tin\tthe\tsucceeding\tbirth?\t380 To\tsay\tthat\the\twho\tsows\tis\tabsolutely\tthe\tsame as\the\twho\treaps\tis\tone\textreme,\tand\tto\tsay\tthat\the\twho\tsows is\t totally\t different\t from\t he\t who\t reaps\t is\t the\t other\t extreme. Avoiding\t these\t two\t extremes,\t the\t Buddha\t teaches\t the doctrine\t of\t the\t middle\t way\t in\t terms\t of\t cause\t and\t effect. \\\"Neither\t the\t same\t nor\t another\\\"\t (na\t ca\t so\t na\t ca\t a\u00f1\u00f1o), writes\t the\t Venerable\t Buddhaghosa\t in\t the\t Visuddhimagga. The\tevolution\tof\tthe\tbutterfly\tmay\tbe\tcited\tin\tillustration. Its\t initial\t stage\t was\t an\t egg.\t Then\t it\t turned\t into\t a caterpillar.\t Later\t it\t developed\t into\t a\t chrysalis,\t and eventually\tinto\ta\tbutterfly.\tThis\tprocess\toccurs\tin\tthe\tcourse of\t one\t lifetime.\t The\t butterfly\t is\t neither\t the\t same\t as,\t nor totally\t different\t from,\t the\t caterpillar.\t Here\t also\t there\t is\t a flux\tof\tlife,\tor\ta\tcontinuity. Venerable\t N\u0101gasena\t explains\t this\t point\t by\t citing\t the illustration\t of\t a\t lamp\t that\t burns\t throughout\t the\t night.\t The 437","flame\tof\tthe\tfirst\twatch\tis\tnot\tidentical\twith\tthat\tof\tthe\tlast watch,\t yet\t throughout\t the\t night\t the\t light\t burns\t in dependence\tupon\tone\tand\tthe\tsame\tlamp.\tAs\twith\tthe\tflame so\t there\t is\t a\t continuity\t of\t life\u2014each\t succeeding\t stage depending\tupon\tthe\tpreceding\tone. If\t there\t be\t no\t soul,\t can\t there\t be\t any\t moral responsibility?\t381 Yes,\t because\t there\t is\t a\t continuity\t or\t identity\t in\t process, which\tis\tsubstituted\tfor\tan\tidentical\tpersonality. A\tchild,\tfor\tinstance,\tbecomes\ta\tman.\tThe\tlatter\tis\tneither absolutely\t the\t same\t as\t the\t former\u2014since\t the\t cells\t have undergone\t a\t complete\t change\t nor\t totally\t different\u2014being the\t identical\t stream\t of\t life.\t Nevertheless,\t the\t individual,\t as man,\t is\t responsible\t for\t whatever\t he\t has\t done\t in\t his childhood.\t Whether\t the\t flux\t dies\t here\t and\t is\t reborn elsewhere,\t or\t continues\t to\t exist\t in\t the\t same\t life,\t the essential\t factor\t is\t this\t continuity.\t Suppose\t a\t person\t was\t 'A' in\t his\t last\t birth,\t and\t is\t 'B'\t in\t this.\t With\t the\t death\t of\t 'A'\t the physical\t vehicle,\t the\t outward\t manifestation\t of\t kammic energy\t is\t relinquished\t and,\t with\t the\t birth\t of\t 'B'\t a\t fresh physical\t vehicle\t arises.\t Despite\t the\t apparent\t material changes,\t the\t invisible\t stream\t of\t consciousness\t (cittasantati) continues\t to\t flow,\t uninterrupted\t by\t death,\t carrying\t along with\t it\t all\t the\t impressions\t received\t from\t the\t tributary streams\t of\t sense.\t Conventionally\t speaking,\t must\t not\t 'B'\t be responsible\tfor\tthe\tactions\tof\t'A'\twho\twas\this\tpredecessor? Some\t may\t object\t that\t in\t this\t case\t there\t is\t no\t memory owing\tto\tthe\tintervening\tdeath. But\t is\t identity\t or\t memory\t absolutely\t essential\t in 438","assessing\tmoral\tresponsibility? Strictly\tspeaking,\tneither\tis\tessential. If,\t for\t instance,\t a\t person\t were\t to\t commit\t a\t crime\t and suddenly,\t losing\t his\t memory,\t were\t to\t forget\t the\t incident, would\the\tnot\tbe\tresponsible\tfor\this\tact? His\t forgetfulness\t would\t not\t exempt\t him\t from responsibility\t for\t the\t commission\t of\t that\t crime.\t To\t this, some\tmay\task:\t\\\"What\tis\tthe\tuse\tof\tpunishing\thim,\tfor\the\tis not\taware\tthat\the\tis\tbeing\tpunished\tfor\tthat\tcrime?\tIs\tthere any\tjustice\there?\\\" Of\tcourse,\tthere\tis\tnot,\tif\twe\tare\tarbitrarily\tgoverned\tby\ta God\twho\trewards\tand\tpunishes\tus. Buddhists\t believe\t in\t a\t just\t and\t rational\t law\t of\t kamma that\toperates\tautomatically\tand\tspeak\tin\tterms\tof\tcause\tand effect\tinstead\tof\trewards\tand\tpunishments. In\tthe\twords\tof\tBhikkhu\tS\u012blac\u0101ra: If\ta\tperson\tdoes\tsomething\tin\tsleep,\tgets\tout\tof\tbed\tand walks\tover\tthe\tedge\tof\ta\tverandah,\the\twill\tfall\tinto\tthe road\t below\t and\t in\t all\t likelihood\t break\t an\t arm\t or\t leg. But\t this\t will\t happen\t not\t at\t all\t as\t a\t punishment\t for sleep-walking,\t but\t merely\t as\t its\t result.\t And\t the\t fact that\t he\t did\t not\t remember\t going\t out\t on\t the\t verandah would\tnot\tmake\tthe\tslightest\tdifference\tto\tthe\tresult\tof his\t fall\t from\t it,\t in\t the\t shape\t of\t broken\t bones.\t So\t the follower\t of\t the\t Buddha\t takes\t measures\t to\t see\t that\t he does\t not\t walk\t over\t verandahs\t or\t other\t dangerous places,\tasleep\tor\tawake,\tso\tas\tto\tavoid\thurting\thimself or\tanyone\twho\tmight\tbe\tbelow\tand\ton\twhom\the\tmight 439","fall. The\t fact\t that\t a\t person\t does\t not\t remember\t his\t past\t is\t no hindrance\tto\tthe\tintelligent\tunderstanding\tof\tthe\tworking\tof kammic\t law.\t It\t is\t the\t knowledge\t of\t the\t inevitability\t of\t the sequence\t of\t kamma\t in\t the\t course\t of\t one's\t life\t in\t Sa\u1e43s\u0101ra that\thelps\tto\tmould\tthe\tcharacter\tof\ta\tBuddhist. 440","XXXI.\t Kammic\tDescent\tand\tKammic Ascent Kamma\t differentiates\t beings\t into\t high\t and low\tstates. \u2014\tMajjhima\tNik\u0101ya I s\tkammic\tdescent\tpossible?\tIn\tother\twords,\tcan\ta man\tbe\tborn\tas\tan\tanimal? The\t Buddhist\t answer\t may\t not\t be\t acceptable\t to all,\tfor\tBuddhism\tdoes\trecognise\tthis\tpossibility. Material\t forms,\t through\t which\t the\t life-continuum expresses\titself,\tare\tmerely\ttemporary\tvisible\tmanifestations of\t the\t kammic\t energy.\t The\t present\t physical\t body\t is\t not directly\t evolved\t from\t the\t past\t physical\t form,\t but\t is\t the successor\t of\t this\t past\t form\u2014being\t linked\t with\t it\t through the\tsame\tstream\tof\tkammic\tenergy. Just\tas\tan\telectric\tcurrent\tcan\tbe\tmanifested\tin\tthe\tforms of\tlight,\theat\tand\tmotion\tsuccessively\u2014one\tnot\tnecessarily being\t evolved\t from\t the\t other\u2014so\t this\t kammic\t energy\t may manifest\t itself\t in\t the\t form\t of\t a\t deva,\t man,\t animal,\t or\t other being,\t one\t form\t having\t no\t physical\t connection\t with\t the other.\t It\t is\t one's\t kamma\t that\t determines\t the\t nature\t of\t one's 441","material\t form,\t which\t varies\t according\t to\t the\t skilfulness\t or unskilfulness\t of\t one's\t past\t actions,\t and\t this\t again\t depends entirely\t on\t the\t evolution\t of\t one's\t understanding\t of\t reality. Instead\t of\t saying\t that\t man\t becomes\t an\t animal,\t or\t vice versa,\tit\twould\tbe\tmore\tcorrect\tto\tsay\tthat\tthe\tkammic\tforce which\t manifested\t itself\t in\t the\t form\t of\t man\t may\t manifest itself\tin\tthe\tform\tof\tan\tanimal. In\t the\t course\t of\t our\t wanderings\t in\t sa\u1e43s\u0101ra\u2014to\t speak\t in conventional\tterms\u2014we\tgather\tvarious\texperiences,\treceive manifold\t impressions,\t acquire\t diverse\t characteristics.\t Our every\t thought,\t word,\t or\t deed\t is\t indelibly\t recorded\t in\t the palimpsest-like\tmind.\tThe\tdifferent\tnatures\twe\tthus\tacquire in\t the\t course\t of\t such\t successive\t births\t whether\t as\t men, devas,\t animals\t or\t petas,\t lie\t dormant\t within\t us,\t and\t as\t long as\t we\t are\t worldlings\t these\t undestroyed\t natures\t may,\t at unexpected\t moments,\t rise\t to\t the\t surface\t \\\"in\t disconcerting strength\\\"\tand\treveal\tour\tlatent\tkammic\ttendencies. It\t is\t quite\t natural\t for\t us\t to\t remark\t after\t witnessing\t an unexpected\toutburst\tof\tpassion\tin\ta\thighly\tcultured\tperson: \\\"How\t could\t he\t have\t done\t such\t a\t thing?\t Who\t would\t have thought\tthat\the\twould\tcommit\tsuch\tan\tact!\\\" There\tis\tnothing\tstrange\tin\tthis\tmisdemeanour\tof\this.\tIt\tis just\ta\trevelation\tof\ta\thidden\tpart\tof\this\tintricate\tself.\tThis\tis the\t reason\t why\t men\t normally\t of\t lofty\t motives\t are sometimes\t tempted\t to\t do\t things\t which\t one\t would\t least expect\tof\tthem. Devadatta,\tfor\texample,\ta\tnoble\tprince\tby\tbirth,\ta\tleading member\t of\t the\t holy\t order,\t was\t possessed\t of\t supernormal powers.\t Overcome\t by\t jealousy,\t latent\t in\t him,\t he\t made 442","several\tattempts\tto\tkill\this\town\tmaster\tthe\tBuddha. Such\tis\tthe\tintricate\tnature\tof\tman.\tOne's\timmediate\tpast is\t not\t always\t a\t true\t index\t to\t one's\t immediate\t future.\t Every moment\t we\t create\t fresh\t kamma.\t In\t one\t sense\t we\t are\t truly what\twe\twere,\tand\twe\twill\tbe\twhat\twe\tare.\tIn\tanother\tsense we\t are\t not\t absolutely\t what\t we\t were,\t and\t we\t will\t not\t be what\t we\t are.\t Who\t was\t yesterday\t a\t criminal\t may\t today become\ta\tsaint,\twho\ttoday\tis\tholy\tmay\ttomorrow\tturn\tout\tto be\ta\twretched\tsinner. We\t can\t safely\t and\t rightly\t be\t judged\t by\t this\t eternal present.\t Today\t we\t sow\t the\t seeds\t of\t the\t future.\t At\t this\t very moment\t we\t may\t act\t the\t part\t of\t a\t brute\t and\t create\t our\t own hell,\t or,\t on\t the\t other\t hand,\t act\t the\t part\t of\t a\t superman\t and create\t our\t own\t heaven.\t Each\t present\t thought-moment conditions\t the\t next\t thought-moment.\t The\t subsequent\t birth also,\taccording\tto\tBuddhist\tphilosophy,\tis\tdetermined\tby\tthe last\t thought-process\t we\t experience\t in\t this\t life.\t Just\t as through\t the\t course\t of\t one's\t life\t each\t thought\t perishes, giving\t up\t all\t its\t potentialities\t to\t its\t successor,\t even\t so\t the last\t thought-process\t of\t this\t life\t ends,\t transmitting\t all\t its acquired\t characteristics\t and\t natures\t to\t the\t succeeding moment\u2014namely,\t the\t first\t thought-moment\t (pa\u1e6disandhi vi\u00f1\u00f1\u0101\u1e47a)\tin\tthe\tsubsequent\tbirth. Now,\t if\t the\t dying\t person\t cherishes\t a\t base\t desire\t or\t idea, or\t experiences\t a\t thought,\t or\t does\t an\t act\t which\t befits\t an animal,\this\tevil\tkamma\twill\tcondition\thim\tto\tbirth\tin\tanimal form.\tThe\tkammic\tforce\twhich\tmanifested\titself\tin\tthe\tform of\ta\tman\twill\tmanifest\titself\tin\tthe\tform\tof\tan\tanimal.\tThis does\t not\t imply\t that\t thereby\t all\t his\t past\t good\t kammic tendencies\t are\t lost.\t They\t too\t lie\t dormant\t seeking\t an 443","opportunity\t to\t rise\t to\t the\t surface.\t It\t is\t such\t good\t kamma that\twill\tlater\teffect\tbirth\tas\ta\thuman\tbeing. The\t last\t thought-process\t does\t not,\t as\t a\t rule,\t depend\t on the\t sum-total\t of\t our\t actions\t in\t our\t lifetime.\t Generally speaking,\ta\tgood\tperson\tgets\ta\tgood\tbirth,\tand\ta\tbad\tperson, a\t bad\t one.\t Under\t exceptional\t circumstances,\t however,\t the unexpected\tmay\thappen. Queen\t Mallik\u0101,\t 382\t for\t example,\t led\t a\t good\t life,\t but\t as the\t result\t of\t experiencing\t an\t evil\t thought\t at\t her\t dying moment,\t she\t was\t born\t in\t a\t state\t of\t woe.\t As\t her\t good kamma\t was\t powerful\t the\t expiation\t lasted\t only\t for\t a\t few days. \\\"Is\tthis\tjustifiable?\\\"\tone\tmight\task. If\t a\t holy\t person,\t due\t to\t some\t provocation,\t were\t to commit\t a\t murder,\t he\t would\t be\t charged\t as\t a\t murderer.\t His past\t good\t actions\t would\t no\t doubt\t stand\t to\t his\t credit\t and have\t their\t due\t effect,\t but\t the\t brutal\t act\t could\t not\t be obliterated\t by\t his\t past\t good.\t Perhaps\t his\t past\t good\t record would\t tend\t to\t mitigate\t the\t sentence,\t but\t never\t could\t it acquit\thim\taltogether\tof\this\theinous\tcrime.\tThis\tunexpected event\t would\t compel\t him\t to\t live\t in\t an\t uncongenial atmosphere\tamongst\tsimilar\tcriminals.\tIs\tthis\tfair?\tImagine how\tone\tsingle\timmoral\tact\tmay\tdegrade\ta\tnoble\tman! On\t one\t occasion\t two\t ascetics\t Pu\u1e47\u1e47a\t and\t Seniya\t who were\t practising\t ox-asceticism\t and\t dog-asceticism\t came\t to the\tBuddha\tand\tquestioned\thim\tas\tto\ttheir\tfuture\tdestiny: The\tBuddha\treplied: In\tthis\tworld\ta\tcertain\tperson\tcultivates\tthoroughly\tand 444","constantly\tthe\tpractices,\thabits,\tmentality,\tand\tmanners of\t a\t dog.\t He,\t having\t cultivated\t the\t canine\t practices, habits,\t mentality,\t and\t manners\t thoroughly\t and constantly,\t upon\t the\t breaking\t up\t of\t the\t body,\t after death,\t will\t be\t reborn\t amongst\t dogs.\t Certainly\t if\t he holds\t such\t a\t belief\t as\t this\u2014'by\t virtue\t of\t this\t practice, austerity\t or\t noble\t life,\t I\t shall\t become\t a\t god\t or\t a\t deity of\tsome\tkind'\u2014that\tis\ta\tfalse\tbelief\tof\this.\tFor\tone\twho holds\t a\t false\t belief\t I\t declare\t that\t there\t is\t one\t of\t two future\t states\u2014the\t state\t of\t torment\t or\t the\t animal kingdom.\t Thus,\t failing\t a\t state\t of\t torment,\t successful canine\t asceticism\t only\t delivers\t one\t to\t companionship with\tdogs.\t383 In\tthe\tsame\tway\tthe\tBuddha\tdeclared\tthat\the\twho\tobserves ox-asceticism\t will,\t after\t death,\t be\t born\t amongst\t oxen.\t So there\tis\tthe\tpossibility\tfor\ta\tkammic\tdescent\tin\tone\tbound\tin the\tso-called\tevolutionary\tscale\tof\tbeings. But\tthe\tcontrary,\ta\tkammic\tascent,\tis\talso\tpossible. When,\t for\t instance,\t an\t animal\t is\t about\t to\t die,\t it\t may experience\t a\t moral\t consciousness\t that\t will\t ripen\t into\t a human\t birth.\t This\t last\t thought-process\t does\t not\t depend wholly\ton\tany\taction\tor\tthought\tof\tthe\tanimal,\tfor\tgenerally speaking,\t its\t mind\t is\t dull\t and\t it\t is\t incapable\t of\t doing\t any moral\t action.\t This\t depends\t on\t some\t past\t good\t deed\t done during\t a\t former\t round\t of\t its\t existence\t which\t has\t long\t been prevented\t from\t producing\t its\t inevitable\t results.\t In\t its\t last moment\tthe\tanimal\ttherefore\tmay\tconceive\tideas\tor\timages which\twill\tcause\ta\thuman\tbirth. Poussin,\ta\tFrench\twriter,\tillustrates\tthis\tfact\tby\tthe\tlaw\tof 445","heredity:\t \\\"A\t man\t may\t be\t like\t his\t grandfather\t but\t not\t like his\t father.\t The\t germs\t of\t disease\t have\t been\t introduced\t into the\t organism\t of\t an\t ancestor,\t for\t some\t generations\t they remain\t dormant.\t But\t suddenly\t they\t manifest\t themselves\t in actual\tdiseases.\\\" So\t intricate\t is\t the\t nature\t of\t this\t doctrine\t of\t kamma\t and rebirth! Whence\t we\t came,\t whither\t we\t go,\t and\t when\t we\t go,\t we know\tnot.\tThe\tfact\tthat\twe\tmust\tgo\twe\tknow\tfor\tcertain. Our\tcherished\tpossessions,\tour\tkith\tand\tkin\tfollow\tus\tnot \u2014nay,\t not\t even\t our\t bodies\t which\t we\t call\t our\t own.\t From elements\t they\t came,\t to\t elements\t they\t return.\t Empty\t fame and\tvain\tglory\tvanish\tin\tthin\tair. Alone\t we\t wander\t in\t this\t tempest-tossed\t sea\t of\t sa\u1e43s\u0101ra wafted\t hither\t and\t thither\t by\t our\t own\t kamma,\t appearing here\t as\t an\t animal\t or\t man\t and\t there\t perchance\t as\t a\t god\t or Brahm\u0101. We\t meet\t and\t part\t and\t yet\t we\t may\t meet\t again\t incognito. For\t seldom\t do\t we\t find\t a\t being\t who,\t in\t the\t course\t of\t our wandering,\t had\t not\t at\t one\t time\t been\t a\t mother,\t a\t father,\t a sister,\ta\tson,\ta\tdaughter. \\\"If\t a\t man,\\\"\t says\t the\t Buddha,\t \\\"were\t to\t prune\t out\t the grasses,\t sticks,\t boughs,\t and\t twigs\t in\t this\t India\t and collecting\tthem\ttogether,\tshould\tmake\ta\tpile\tlaying\tthem\tin a\tfour\tinch\tstack,\tsaying\tfor\teach:\t'This\tis\tmy\tmother,\tthis\tis my\t mother's\t mother,'\u2014the\t grasses,\t sticks,\t boughs,\t twigs\t in this\t India\t would\t be\t used\t up,\t ended\t but\t not\t the\t mothers\t of that\tman's\tmother.\\\" 446","So\t closely\t bound\t are\t we\t during\t our\t journeyings\t in sa\u1e43s\u0101ra. The\t countless\t lives\t we\t have\t led\t and\t the\t innumerable sufferings\t we\t were\t subject\t to\t in\t the\t infinite\t past\t are\t such that\tthe\tBuddha\tremarks: \\\"The\t bones\t of\t a\t single\t person\t wandering\t in\t sa\u1e43s\u0101ra would\tbe\ta\tcairn,\ta\tpile,\ta\theap\tas\tMount\tVepulla,\twere there\t a\t collector\t of\t these\t bones\t and\t were\t the collections\tnot\tdestroyed. \\\"Long\ttime\thave\tyou\tsuffered\tthe\tdeath\tof\tfather\tand mother,\t of\t sons,\t daughters,\t brothers\t and\t sisters,\t and while\t you\t were\t thus\t suffering,\t you\t have\t verily\t shed tears\t upon\t this\t long\t way,\t more\t than\t there\t is\t water\t in the\tfour\toceans. \\\"Long\t time\t did\t your\t blood\t flow\t by\t the\t loss\t of\t your heads\t when\t you\t were\t born\t as\t oxen,\t buffaloes,\t rams, goats,\tetc. \\\"Long\t time\t have\t you\t been\t caught\t as\t dacoits\t or highwaymen\t or\t adulterers,\t and\t through\t your\t being beheaded,\tverily\tmore\tblood\thas\tflowed\tupon\tthis\tlong way\tthan\tthere\tis\twater\tin\tthe\tfour\toceans. \\\"And\t thus\t have\t you\t for\t long\t time\t undergone sufferings,\t undergone\t torment,\t undergone\t misfortune, and\tfilled\tthe\tgraveyards\tfull,\tverily\tlong\tenough\tto\tbe dissatisfied\t with\t every\t form\t of\t existence,\t long\t enough to\tturn\taway\tand\tfree\tyourself\tfrom\tthem\tall.\\\"\t384 447","448","XXXII. The\tDoctrine\tof\tKamma\tand Rebirth\tin\tthe\tWest T he\t doctrine\t of\t kamma\t and\t rebirth\t is\t the\t keystone of\t the\t philosophy\t of\t Plato.\t Beings\t are\t for\t ever travelling\t through\t \\\"a\t cycle\t of\t necessity\\\";\t the\t evil they\t do\t in\t one\t semicircle\t of\t their\t pilgrimage\t is\t expiated\t in the\t other.\t In\t The\t Republic,\t we\t find\t kamma\t personified\t as \\\"Lachesis,\t the\t daughter\t of\t necessity,\\\"\t at\t whose\t hands disembodied\t beings\t choose\t their\t incarnations.\t Orpheus chooses\t the\t body\t of\t a\t swan,\t Thersites\t that\t of\t an\t ape, Agamemmon\tthat\tof\tan\teagle.\t\\\"In\tlike\tmanner,\tsome\tof\tthe animals\t passed\t into\t men,\t and\t into\t one\t another,\t the\t unjust passing\tinto\tthe\twild,\tand\tthe\tjust\tinto\tthe\ttame.\\\" In\t the\t period\t preceding\t the\t Persian\t Wars,\t the\t contact\t of the\t West\t with\t the\t East\t caused\t a\t revolt\t against\t the\t simple eschatology\t of\t Homer,\t and\t the\t search\t began\t for\t a\t deeper explanation\t of\t life.\t This\t quest,\t it\t is\t interesting\t to\t note,\t was begun\t by\t the\t Ionian\t Greeks\t of\t Asia\t Minor,\t who\t were influenced\tby\tIndia. Pythagoras,\t 385\t who\t was\t born\t about\t 580\t BCE\t on\t the island\t of\t Samos,\t travelled\t widely\t and,\t according\t to\t his biographer,\t studied\t the\t teaching\t of\t the\t Indians.\t It\t was\t he who\ttaught\tthe\tWest\tthe\tdoctrine\tof\tkamma\tand\trebirth. 449","\\\"It\t is\t not\t too\t much,\\\"\t says\t Garbe\t in\t his\t Greek Thinkers,\t386\t\\\"to\tassume\tthat\tthe\tcurious\tGreek,\twho\twas\ta contemporary\t of\t the\t Buddha,\t would\t have\t acquired\t a\t more or\t less\t exact\t knowledge\t of\t the\t East,\t in\t that\t age\t of intellectual\tfermentation,\tthrough\tthe\tmedium\tof\tPersia.\\\" Rebirth\tAs\tViewed\tBy\tOthers BHAGAVAD\tG\u012aT\u0100 \\\"As\t a\t man,\t casting\t off\t worn-out\t garments,\t taketh\t the new\tones,\tso\tthe\tdweller\tin\tthe\tbody,\tcasting\toff\tworn- out\tbodies,\tentereth\tinto\tothers\tthat\tare\tnew.\\\" \\\"For\tcertain\tis\tdeath\tfor\tthe\tborn,\tand\tcertain\tis\tbirth for\tthe\tdead.\\\" HERODOTUS \\\"The\t Egyptians\t propounded\t the\t theory\t that\t the\t human soul\t is\t imperishable,\t and\t that\t where\t the\t body\t of anyone\tdies\tit\tenters\tinto\tsome\tother\tcreature\tthat\tmay be\tready\tto\treceive\tit.\\\" PYTHAGORAS \\\"All\t have\t souls,\t all\t is\t soul,\t wandering\t in\t the\t organic world\tand\tobeying\teternal\twill\tor\tlaw.\\\" PLATO \\\"Soul\t is\t older\t than\t body.\t Souls\t are\t continually\t born 450"]