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DYING TO LIVE
The Role of Kamma in Dying and Rebirth
By Aggacitta Bhikkhu

DIFFERENT PEOPLE HAVE different views and beliefs about what happens after death. Although all Buddhist Schools are unanimous that death marks the end and beginning of life for sentient beings still bound to saüsàra [the round of births], not all share the same views, observations and interpretations with regard to the actual process of dying and rebirth.

Tibetan (Vajrayàna) and Chinese (Mahàyàna) Buddhists believe that after death, the spirit of the dead person passes through an intermediate period (bardo in Tibetan, zhong yin in Mandarin)—which may last for as long as forty-nine days—during which it undergoes a series of unearthly, extraordinary experiences, including a “small death” at the end of each week, before it is finally reborn into another realm of existence. In contrast, orthodox Theravada Buddhism, which is the earliest, most authentic, extant record of Gotama Buddha’s teaching, asserts that rebirth takes place immediately after death.

It may not be too naive to suggest that this difference between the schools could be more apparent than real; for if one regarded the entity in the bardo/zhong yin as another reborn being, then this doctrinal inconsistency could very well be reconciled, although Theravadins may still question the weekly “small deaths” and forty-nine day duration. But it is not within the scope of this booklet to speculate on the rationale and credibility of this belief. Rather, the purpose of this work is to present a comprehensive picture of kamma and the often unpredictable role it plays in the process of dying and rebirth according to orthodox Theravada doctrine.

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Theravadin monks in front of Ruwanweli Maha Seya, swarnamali maha seya, Anuradhapura, Sri Lanka. This Stupa keeps the largest collection of Gautama Buddha relics in the world. This Sinhalese architecture is one of tallest ancient holy places in the world.

Dhammapada Verses 219 and 220
Nandiya Vatthu

Cirappavsim purisam
durato sotthimagatam
natimitta suhajja ca
abhinandanti agatam.

Tatheva katapunnampi
asma loka param gatam
punnani patiganhanti
piyam nativa agatam.

Verse 219: A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

Verse 220: In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

The Story of Nandiya

While residing at the Isipatana wood, the Buddha uttered Verses (219) and (220) of this book, with reference to Nandiya.

Nandiya was a rich man from Baranasi. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tavatimsa deva world.

One day, when Thera Maha Moggalana visited the Tavatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tavatimsa deva world, Thera Maha Moggalana asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world ?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the Tavatimsa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent. When the good ones die, they are welcomed joyously to the abode of the devas."

Then the Buddha spoke in verse as follows:

Verse 219: A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.


Verse 220: In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

End of Chapter Sixteen: Affection (Piyavagga)
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Dhammapada Verse 221
Rohinikkattiyakanna Vatthu

Kodham jahe vippajaheyya manam
samyojanam1 sabbamatikkameyya
tam namarupasmimasajjanamam
akincanam2 nanupatanti dukkha.

Verse 221: Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements.

1. samyojanam: a fetter. There are ten fetters of human passion which bind man to the round of rebirths; these are cast off at different stages of Magga Insight.

2. akincanam: free from kincana: the three kincana are passion, ill will and ignorance.

Rohinikkattiyakanna Vatthu

While residing at the Nigrodharama monastery, the Buddha uttered Verse (221) of this book, with reference to Princess Rohini, sister of Thera Anuruddha.

On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.

When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer's bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.

As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.

Then the Buddha spoke in verse as follows:
Verse 221: Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements.

At the end of the discourse, many in the congregation attained Sotapatti Fruition. Princess Rohini also attained Sotapatti Fruition, and at the same time her skin disease disappeared, and her complexion became fair, smooth and very attractive.

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Free Buddhism Dharma ebook

You and Your Problems
By K. Sri Dhammananda

Some problems that beset humanity in the midst of the spiritual famine that sweeps across the globe in the twentieth century and their solutions in the light of Buddhism. Ven.Dr.K Sri Dhammananda has done it again.

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https://ftp.budaedu.org/ebooks/pdf/EN177.pdf
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Shwe Myintzu Ye Lae Pagoda, Indawgyi Lake, Yangon, Myanmar.

Dhammapada Verse 222
Annatarabhikkhu Vatthu

Yo ve uppatitam kodham
ratham bhantamva varaye
tamaham sarathim brumi
rasmiggaho itaro jano.

Verse 222: He who restrains his rising anger as a skilful charioteer checks a speeding chariot, — him I call a true charioteer; other charioteers only hold the reins.

The Story of a Bhikkhu

While residing at the Aggalava stupa in the city of Alavi, the Buddha uttered Verse (222) of this book, with reference to a bhikkhu.

Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.

To her the Buddha said, "O rukkha devata! You have done well to control yourself."

Then the Buddha spoke in verse as follows:
Verse 222: He who restrains his rising anger as a skilful charioteer checks a speeding chariot, — him I call a true charioteer; other charioteers only hold the reins.

At the end of the discourse the deva attained Sotapatti Fruition, and for her dwelling place she was offered a tree near the Perfumed Chamber of the Buddha. After this incident, the Buddha forbade bhikkhus to cut vegetation, such as grass, plants, shrubs and trees.


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Make Your Practice a Continuous Stream

A lesson in disenchantment from one of the Thai Forest Tradition’s most influential teachers
By Ajahn Chah, translated by Thanissaro Bhikkhu

Part 1 of 3

When it comes to the dhamma, we have to understand that our opinions are one thing, the dhamma is something else.

Start out by establishing your powers of endurance and then contemplate. Contemplate your activities, your comings and goings. Contemplate what you’re up to. Whatever arises, the Buddha has us know it all around. If we know all around, whatever comes at us from this way, we see it. Whatever comes at us from that way, we see it. Right we know. Wrong we know. Happy we know. Glad we know. We know all around.

But our minds, when they contemplate, aren’t yet all around. We know just this side but leave that side wide open. It’s like putting a fence around a field or a house but it doesn’t go all around. If we put it up just on this side, thieves will come on that side, the side that the fence hasn’t gone around. Why is that? We haven’t closed the gate. So we contemplate again, adding more fence, closing things off, continually.

Putting up a fence means establishing mindfulness and always being alert. If we do this, the dhamma won’t go anywhere else. It’ll come right here. Good and bad, the dhamma we should see and should know will arise right here. As for whatever we don’t need to know, we let it go for the time being.

Your moods and preoccupations are one thing, the mind is something else. They’re two different kinds of things. Usually, when a mood hits, one that we like, we go running after it. If it’s one we don’t like, we turn our backs on it. When this is the case, we don’t see our own mind. We just keep running after our moods. The mood is the mood; the mind is the mind. You have to separate them out to see what the mind is like, what the mood is like.

As when we’re sitting here still, we feel at ease. But if someone comes along and insults us, we go running after the mood. We’ve left our spot. The mind gets deluded by the mood and goes running after it. When we do this we become a moody person—a person who panders to his moods.

You have to understand that all your moods are lies.

The world is our moods, our preoccupations. Our preoccupations are the world. If we aren’t acquainted with the dhamma, aren’t acquainted with the mind, aren’t acquainted with our preoccupations, we grab on to the mind and its preoccupations and get them all mixed up. It’s like you have many minds, and they’re all in turmoil. You don’t have many minds. You have many moods and preoccupations.

Your moods and preoccupations are one thing, the mind is something else.

The Buddha taught us to look at things right there, right where they arise. When they arise, they don’t stay. They disband. The Buddha taught us first to see these things all around, from all sides. Only then will the mind really be quiet and still. As long as we don’t know these things, as long as we don’t understand our moods, we become a moody person. We lay claim to our moods. This turns into stubbornness and pride.

Preoccupations change. They’re not constant or sure, they’re not stable. They just keep following their nature. The Buddha taught us to see that that’s the way they are. Whatever arises is just old stuff coming back.

When the mind is quiet, the Buddha tells us not to be intoxicated by it. When it’s distracted, he tells us not to be intoxicated by it. Things happen in all kinds of ways.

Stillness of mind—tranquility—comes from being far away from preoccupations. If you don’t hear much of anything, the mind settles down and is still. As long as you stay there, it’s quiet. But when it comes out to look at sights and hear sounds, that’s the end of it. It’s not at its ease anymore.

The Buddha wanted us to see sights, hear sounds, smell aromas, taste flavors, or touch tactile sensations: hot, cold, hard, soft. He wanted us to be acquainted with everything. He told us to give rise to discernment.

How do we give rise to discernment? The Buddha said that it’s not hard—if we keep at it. When distractions arise: “Oh. It’s not for sure. It’s inconstant.” When the mind is still, don’t say, “Oh. It’s really nice and still.” That too isn’t for sure.

Suppose that you like a certain kind of food and you say, “Boy, do I really like this food!” Try eating it every day. How many months could you keep it up? It won’t be too long before you say, “Enough. I’m sick and tired of this.” Understand? “I’m really sick and tired of this.” You’re sick and tired of what you liked.

We depend on change in order to live, so just acquaint yourself with the fact that it’s all inconstant. Pleasure isn’t for sure; pain isn’t for sure; happiness isn’t for sure; stillness isn’t for sure; distraction isn’t for sure. Whatever arises, you should tell it: “Don’t try to fool me. You’re not for sure.” That way everything loses its value. If you can think in that way, it’s really good.

To put it simply, that’s the Buddha. “Whoever sees the dhamma, sees the Buddha.” If you see the inconstancy of each and every thing, you give rise to nibbida: disenchantment. When you can do that, it’s no longer hard to contemplate. Whatever the preoccupation, you can say in your mind, “No big deal,” and it stops right there. Everything becomes empty and in vain: everything that’s unsteady, inconstant. It moves around and changes. It’s inconstant, stressful, and not-self. It’s not for sure.

It’s like a piece of iron that’s been heated until it’s red and glowing: Does it have any spot where it’s cool? Try touching it. If you touch it on top, it’s hot. If you touch it underneath, it’s hot. If you touch it on the sides, it’s hot. Why is it hot? Because the whole thing is a piece of red-hot iron. That’s the way it is. When that’s the way it is, we don’t have to go touching it. We know it’s hot. So you just stop touching it. “This is inconstant. That’s inconstant.” Nothing at all is for sure.

Even our thoughts are inconstant. Why are they inconstant? They’re not-self. They’re not ours. They have to be the way they are. They’re unstable and inconstant. Boil everything down to that.

Like this glass: It’s really pretty. You want to put it away so that it doesn’t break. But it’s not for sure. One day you put it right next to yourself and then, when you reach for something, you hit it by mistake. It falls to the floor and breaks. It’s not for sure. If it doesn’t break today, it’ll break tomorrow. If it doesn’t break tomorrow, it’ll break the next day—for it’s breakable. We’re taught not to place our trust in things like this, because they’re inconstant.

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