Dear all



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



I have for a long time wondered about this.



Kind Regards







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Dhammadarsa [Darsa] Bhikkhu
Buddhist Monk

Mahachulalongkornrajavidyalaya University
Wang Noi
Ayuthaya
Thailand


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





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

May All Beings Be Well and Happy
Bhante

--- In Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com> , Nina van
Gorkom <vangorko@...> wrote:

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

[Non-text portions of this message have been removed]