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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 samsàra [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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A monkey and an elephant named Parileyyaka made offerings for the Buddha, the elephant bringing fruit and the monkey bringing a honeycomb. The monkey was so excited when the Buddha accepted his gift that he began leaping from tree to tree and fell to his death. However, he was immediately reborn in Tavatimsa as a result of his generosity.

On this day, the Bhikkhus of Kosambi ended the disunity in their ranks and went to the Buddha in the forest to take a vow of unity and cooperation. In his sermon, Buddha pointed to the elephant and said, "This elephant lives alone in the forest in the absence of a proper partner. If you do not get associates with wisdom and high thoughts, it is better to live alone in this world, for foolish associates will only increase your suffering."

Retold from Dhammapada 1 Pairs : Yamaka Vagga and Kd 10 : Kosambakakkhandhaka

Dwelling in goodwill, a monk

with faith in the Awakened One’s teaching,

would attain the good state,

the peaceful state:

stilling-of-fabrications ease.

368*
Dhammapada XXV : Monks

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Monk, bail out this boat.

It will take you lightly when bailed.

Having cut through passion, aversion,

you go from there to Unbinding.

369*
Dhammapada XXV : Monks

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I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There Ven. Sariputta addressed the monks, saying, "Friend monks!"

"Yes, friend," the monks responded.

Ven. Sariputta said: "Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are gathered under the four noble truths. Under which four? Under the noble truth of sufferings, under the noble truth of the origination of sufferings, under the noble truth of the cessation of sufferings, and under the noble truth of the path of practice leading to the cessation of sufferings.

Maha-hatthipadopama Sutta: The Great Elephant Footprint Simile.

MN 28

Cut through five,

let go of five,

& develop five above all.

A monk gone past five attachments

is said to have crossed the flood.

370*
Dhammapada XXV : Monks

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Dhammacakkapavattana Sutta
By Mahasi Sayadaw
Translation by U Ko Lay

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Practice jhana, monk,

and don’t be heedless.

Don’t take your mind roaming

in sensual strands.

Don’t swallow–heedless–

the ball of iron aflame.

Don’t burn & complain: ‘This is pain.’

371
Dhammapada XXV : Monks

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heṭṭhā ... pādatalesu cakkāni jātāni, sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni...

Under the soles of His feet there are wheels, with a thousand rims and naves, complete in every way...


Thirty-two marks of a Great Man (mahā purisa lakkhaņa) in The Digha Nikaya, "Discourse of the Marks" (Pali: Lakkhaṇa Sutta) (DN 30)

There’s

no jhana

for one with

no discernment,

no discernment

for one with

no jhana.

But one with

both jhana

& discernment:

he’s on the verge

of Unbinding.

372
Dhammapada XXV : Monks

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Vayadhamma sankhara, Appamadena sampadetha

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.

Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

These were the Realized One’s last words.

SN 6.15: Parinibbānasutta

A monk with his mind at peace,

going into an empty dwelling,

clearly seeing the Dhamma aright:

his delight is more

than human.

However it is,

however it is he touches

the arising-&-passing of aggregates:

he gains rapture & joy:

that, for those who know it,

is deathless,

the Deathless.

373-374
Dhammapada XXV : Monks

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Anondha fish of the churning primordial ocean in Buddhist Cosmology, Sumeru Buddhist temple, Samut Prakan, Thailand.

Here the first things

for a discerning monk

are

guarding the senses,

contentment,

restraint in line with the Patimokkha.

He should associate with admirable friends.

Living purely, untiring,

hospitable by habit,

skilled in his conduct,

gaining a manifold joy,

he will put an end

to suffering & stress.

375-376
Dhammapada XXV : Monks

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Clearing The Path
Writings of Nanavira Thera
(1960–1965)

Clearing the Path is a work book. Its purpose is to help the user to acquire a point of view that is different from his customary frame of reference, and also more satisfactory. Necessarily, an early step in accomplishing this change is the abandonment of specific mistaken notions about the Buddha’s Teaching and about the nature of experience. More fundamentally, however, this initial change in specific views may lead to a change in point-of-view, whereby one comes to understand experience from a perspective different from what one has been accustomed to—a perspective in which intention, responsibility, context, conditionality, hunger, and related terms will describe the fundamental categories of one’s perception and thinking—and which can lead, eventually, to a fundamental insight about the nature of personal existence.

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Wat Arun Ratchawararam Ratchawaramahawihan Buddhist temple, Thonburi, on the west bank of the Chao Phraya River, Bangkok, Thailand.

Shed passion

& aversion, monks–

as a jasmine would,

its withered flowers.

377
Dhammapada XXV : Monks

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Calmed in body,

calmed in speech,

well-centered & calm,

having disgorged the baits of the world,

a monk is called

thoroughly

calmed.

378
Dhammapada XXV : Monks


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