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III – The Workings of Kamma

DEPENDENT ORIGINATION

107

Let US then briefly discuss how we need to see the five clinging-aggregates of past and future: 147 in order to know and see dependent origination and cessa­tion. To practise insight meditation, we need namely also to know and see the origins of materiality and mentality. That is the Second Noble Truth, the Noble Truth of the Origin of Suffering (Dukkha·Samudaya Ariya·Sacca): the origin of the five clinging-aggregates.

With the light of wisdom from access concentration or jhana, one is able to go back along the line of successive mentality-materiality from the present to the moment of one’s rebirth in this life, to the moment of one’s death in one’s past life. 148 And one can go further back in the same way to as many lives as one can discern. Then one can also look into the future, to the time of one’s own Parinib­bana (final cessation). By looking at the individual factors of mentality-materiality, one is able to identify the causes and effects. This means that one is able to know and see the individual factors of dependent origination(paticca·.samuppada), and how they are related. That is:3.2

[1] Because of ignorance(avijja), formations [arise](.sankhara); [2] because of formations, consciousness(vinnana);

[3] because of consciousness, mentality-materiality(nama·rupa);

[4] because of mentality-materiality, the six bases(sal.ayatana);

[5] because of the six bases, contact(phassa);

[6] because of contact, feeling(vedana);

[7] because of feeling, craving (tanha);

[8] because of craving, clinging(upadana);

[9] because of clinging, existence(bhava);

[10] because of existence, birth(jati);

[11] because of birth,

[12] ageing & death(jara·marana), sorrow(soka), lamentation(parideva), pain(dukkha), dis­pleasure(domanassa) and despair(upayasa) arise.

It is not easy to understand the workings of dependent origination: only when one has known and seen it for oneself does it become clear. Then does one know and see how dependent origination describes the five causes that give rise to a new life, which is five results. The five causes in one life are:

1)ignorance ………………….. (avijja) 4) formations (of kamma) (.satikhara)

2)craving …………………….. (tanha) 5) existence

3) clinging ………………. (upadana) (of kammic potency) ……… (bhava)

These five causes give rise to five results in another life. The five results are

then:

1)consciousness(vinnana) 4) contact ……………………………. (phassa)

2)mentality-materiality ….. (nama·rupa) 5) feeling^I49 ………….. (vedana)

3) the six bases (sal·ayatana)

The five results are the same as birth, ageing&death. That is how one may know and see dependent origination, the workings of kamma. That is how one

3.2 The Buddha gives this formula for dependent origination throughout His Teaching. See, for example, His description of the Arahanfs understanding of dependent origination and cessation in U.i.3 7atiya-Bodhi-Suttafh'(‘The Third Enlightenment Sutta’). And in A.III.II.­ii.1 ‘Tdth-Ayafzma-Suttafh'(‘The Sectarian Doctrines Sutta’), He condudes: ‘This is called, bhikkhus, the Noble Truth of the Origin of Suffering(Dutlt1a·.21/7wdayam Mya·Saa:adJ).’ See also footnote 315, p.108.

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may know and see the causes of kamma, and the causes of the result of kamma: continued birth, ageing&death, the continued arising of suffering (dukkha).313/15l1 When one has in this way seen dependent origination, one is unable to sustain either the eternity view or annihilation view.³•⁴

It is not enough, however, to know and see how suffering arises. Fully to under­stand dependent origination, one needs to see also how suffering ceases. One needs to know and see one’s own attainment of Parinibbana (final cessation) in the future. That is:³•⁵

[1] Witfl ignorance’s remainderless fading away and cessation(avijjaya tveva asesa·1/i-

rBga·nirodha), there is formations’ uiSSatJon(satikhara·nirodho). [2] Witfl formations’ cessation, tfIere is consciousness’s cessation.

[3] Witfl consciousness’s cessation, there is mentality-mablriality’s cessation. [4] Witfl mentality-mablriality’s cessation, tfIere is tfIe six bases’ cessation. [5] Witfl tfIe six bases’ cessation, tfIere is contact’s cessation.

[6] Witfl contact’s cessation, tflere is feeling’s cessation.

[7] Witfl feeling’s cessation, tfIere is craving’s cessation.

[8] Witfl cl1lving’s cessation, tfIere is clinging’s cessation.

[9] Witfl clinging’s cessation, tflere is exisblnce’s cessation.

[10] Witfl exisblnce’s cessation, tfIere is birtfl’s cessation.

[11] Witfl birth’s cessation,

[12] ageing&deatfl, sorrow, lamentation, pain, displeasure and despair CMJse(ni17Jj­jhanli).

Here one knows and sees how the attainment of Arahantship has as result the cessation of the five causes: ignorance, craving, clinging, formation of kamma, and existence of kammic potency. At the end of that life, there is then the remain­derless cessation (the non-arising)of the five aggregates, which is the five results: consciousness, mentality-materiality, the six bases, contact, and feeling.

Does this mean everyone is going to attain Arahantship? No. But when one is practising diligently, with a mind that is purified by strong and powerful concen­tration, engaged in the deep and profound practice of discerning ultimate men­tality-materiality, the conditions are so that one will see one’s own attainment of Parinibbiina in the future: complete cessation. But if one stops meditating etc., the conditions will have changed, in which case the future results will also have changed. That is why seeing one’s own Parinibbiina in the future is not the same

3’3 See table ‘Dependent Origination from Ufe to Ufe’, p.345.

3.4 VsM.xvii.6601’aiiffa.BhUmi.N.t:fo’esa'(‘Exposition of the Wisdom-Ground’) PP.xvii.310­311 explains: ‘Herein, the non-interruption of the continuity in this way, “Because of igno­rance, formations arise; because of formations, consciousness”, just like a seed’s reaching the state of a tree through the state of the shoot, etc, is called “The Identity Method” (eka­/;liNlayv). One who sees this rightly abandons the annihilation view by understanding the unbrokenness of the continuity that occurs through the linking of cause and fruit. And one who sees it wrongly clings to the eternity view by apprehending identity in the non-inter­ruption of the continuity that ocaJrs through the linking of cause and fruit. The defining of the individual characteristic of ignorance, etc, is called “The Diversity Method”(n.i1atm·/18)’D}. One who sees this rightly abandons the eternity view by seeing the arising of eadl new state. And one who sees it wrongly dings to the annihilation view by apprehending indivi­dual diversity in the events in a singly continuity as though it were a broken continuity.’ See also quotation endnote 166, p.245.

3’5 E.g. A.III.II.ii.1 ‘Tdth·Ayalifma·Suttafh'(‘The Sectarian Doctrines Sutta’). There, The Buddha condudes: ‘This is called, bhikkhus, the Noble Truth of the Cessation of Suffer­ing(Dukkha·NirodladlMya·Saa:adJ}.’ See also footnote 312, p.107.

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as seeing Nibbiina. That concludes our brief explanation of the preparatory work that is necessary for one to practise insight.

KNOWING ANO SEEING THE THREE CHARACTERISTICS

Actual insight meditation (vipassana·bhavana) is to again know and see ultimate materiality (the material aggregate), ultimate mentality (the immaterial aggre­gates), and their origin and cessation, of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near, but this time one sees how they are possessed of the three characteristiCS(li-lakkha!78}: imperma­nence, suffering, and non-self. That is:³¹⁶

1) Mentality-materiality and their causes perish as soon as they arise: that is the impermanence characteristiC(aniao.fakkha!l8}.

2) Mentality-materiality and their causes are subject to constant arising and perishing: that is the suffering characteristic(cWkkha·fakkhaQa}.

3) Mentality-materiality, being possessed of impermanence and suffering, can have no stable or indestructible essence: that is the non-self characteris­tic(an·atl1J·fakkha!l8}.

THE 5IxrEEN INSIGHT KNOWLEDGES

To develop such insight meditation is to progress through the knowledges.¹⁵¹ And, as we discussed earlier, insight knowledge is mundane(lokiya} or supramun­dane{1okutta/O}.

To explain the development of insight knowledge, the Pali Texts speak of six­teen knowledges. The first two we discussed earlier:³¹⁷

1) The Mentality-Materiality Definition Knowiedge(Nama·Rupa·Paria:heda·Na!78}: with this knowledge, one will have known and seen the various types of ul­timate materiality and ultimate mentality.

2) The Cause-Apprehending Knowledge(Paa”aya-Padggaha·Na!78}: with this knowl­edge, one will have known and seen dependent origination in regular and negative order.

As we discussed earlier, these two knowledges are really preparatory knowl­edges: knowledges by which one first knows and sees the objects of insight meditation. That leaves then fourteen more insight knowledges:³¹⁸

3) The Comprehension Knowledge(&mma.sana·N~}:319 with this knowledge, one will have known and seen how all groupings of mentality-materiality are possessed of the three characteristics that we just mentioned: impermanen­ce, suffering, and non-self. One will have comprehended the three character­istics of the five clinging-aggregates of past, future, and present, internal and external, superior and inferior, gross and subtle, far and near. One will also have comprehended the three characteristics of the six internal bases, the six external bases, the twelve factors of dependent origination, and the

316 For The Buddha’s analysis, see ‘Is Materiality Permanent or Impermanent?’, p.315. See also ‘The Three Characteristics’, p.87.

317 See ‘The Two Preparatory Insight Knowledges’, p.88.

318 For further details on these knowledges, see the last dlapter, ‘The Unworking of Kamma’, p.315ff.

319 VsM.XX.694-722 ‘Magg-knagga-fia(la-Dassana-Visuddhi-Niddeso'(‘Exposition of the Path&Non-Path Knowiedge&Vision Purification’) PP.xx.6-92.

IIO

The Workings of Kamma

eighteen elements. 152 Since this knowledge takes the formed as object, it too is mundane.

4) The Arise&Perish Contemplation Knowledge(L.tfaya·Bbay·Anu~na·~):320 with this knowledge, one will have known and seen the causal and momen­tary arising and perishing of kamma-, consciousness-, temperature-, and nutriment-born materiality at every consciousness moment of the mental processes that one has discerned from the rebirth-linking consciousness up to the decease consdousness of every past life one has discerned. One will have known the same for this life, and all the future lives one has discerned, up to one’s Parinibbiina (final cessation). And one will have done the same for all consciousnesses that one has discerned of past lives, the present life, and future lives. Practising in this way, one will have known and seen how all formations arise and perish, which means they are possessed of imperm­anence, suffering, and non-self. Since this knowledge takes the formed as object, it too is mundane.

5) The Dissolution-Contemplation Knowledge(&’7aIig’Ai71~na’Na!78):321 with this knowledge, one will have done the same as with the previous knowledge, except that one will have concentrated on only fonnations’ perishing and dissolution. Seeing formations in this way, one will have gained more power­ful knowledge of how all formations are possessed of impermanence, suffer­ing, and non-self. Again, since this knowledge takes the formed as object, it too is mundane.

6) The Fearsomeness-Appearance Knowledge(lYlayat·u.£WtthBna·Na!lB): with this knowledge, all formations of past, future and present will have appeared to one as fearsome, because of their inevitable dissolution. Since this knowledge takes the formed as object, it too is mundane.

7) The Danger-Contemplation Knowledge(Adinav’Anu~na’~): with this knowledge, one will have come to regard the arising, standing, and perish­ing of all formations of past, future, and present as dangerous. Since this knowledge takes the formed as object, it is mundane.

8) The Disenchantment-Contemplation Knowledge(Mbbid’Anu~na’~): with this knowledge, one will have ceased in any way to be enchanted with for­mations of past, future, and present. And one will have regarded only the peace of non-arising, the state of peace, to be desirable. Then will one’s mind have inclined naturally towards Nibbana.³²² Since this knowledge also takes the formed as object, it is mundane.

9) The Release-Longing Knowledge(Muikitv·Kamyata·~): with this knowledge, one will have developed a desire for escape from all formations. Again, since this knowledge takes formations as object, it is mundane.

10) The Reflection-Contemplation Knowledge(Pati50Iikh’Ai71~na’Na!lB): with this knowledge, one will again have discerned all formations of past, future and present as possessed of impennanence, suffering, and non-self, but with

320 VsM.XX.723-731 ibid./pp.xx.93-104.

321 For details on this knowledge up to knowledge No.ll, ‘Formations Equanimity Know­ledge’, see VsM .xxi.741-803 ~p’pada’Na(7a’DaS>ana’ Vi.sv0’d7i·Ni~o’ (‘Exposition of the Practice of Knowiedge&Vision Purification’) PP.xx.10-127.

322 The Fearsomeness-Appearance/Danger-Contempiation/Disendlantment-COntemplation Knowledges are disaJssed at ‘The Educated Noble Disciple Is Disenchanted’, p.323.

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III

greater insight power than ever before. Again, since this knowledge takes all formations as object, it is mundane.

II) The Formations-Equanimity Knowiedge(Salikhar-upekkM·Na!lB): with this know­ledge, one’s perception of all formations will have changed: rather than see them as fearsome or delightful, one will have become indifferent to them, regarding them with a neutral mind.³²³ Again, since this knowledge takes all formations as object, it is mundane. And it is the highest mundane insight knowledge.

The remaining five knowledges arise only in connection with the arising of the Path&Fruition Knowledges. Thus even though three of them are mundane, we do not count them among the mundane insight Knowledges:³²⁴

12) The Conformity Knowledge(Anuloma·Na!lB): this knowledge may arise two or three times, and arises only immediately before the Path&Fruition Knowl­edges. It prepares the way for transition from the eight insight knowledges that have come before (from the Arise&Perish Knowledge to the Formations­Equanimity Knowledge) with the formed as object, to the Path&Fruition Knowledges with the Unformed as object. Thus, even though it is mundane, we do not count it among the mundane insight Knowledges.³²⁵ It is the last knowledge that has formations as its object.

13) The Change-of-Uneage Knowledge(Gobabhu·Na!lB): this is the first knowledge to take the Unformed (Nibbiina) as object. Nonetheless, it is mundane, for it only marks the change from one’s being an ordinary person (puthu:iiana) to one’s becoming a Noble One(An’ya).

14) The Path Knowledge{M~’Na!lB): this is the first of the two supramundane knowledges. It takes the Unformed (Nibbiina) as object, and is the first arising of the supramundane Noble Eightfold Path in one continuity of mentality-ma­teriality. By this knowledge, certain defilements are destroyed or weakened. With the Arahant Path-Knowledge, all defilements will have been destroyed.

15) The Fruition Knowiedge(A’7aIa·Na!lB): this is the second of the two supramun­dane knowledges. It may arise two or three times, and is the direct result of the Path Kamma.

16) The Reviewing Knowledge(Paaovekkha!78’Na!lB):326 this knowledge arises only after the Path&Fruition Knowledges have arisen. It arises in the very next mental process, and consists of five reviewings: reviewing of the Path, Fruit­ion, Nibbiina, and until one has attained the Arahant Path, there is also re­viewing of the defilements that have been destroyed as well as those that remain.

323 The Release-Longing, Reflection-Contemplation, and Formations-Equanimity Know­ledges are discussed at ‘Equanimity Towards the Five Aggregates’, p.326.

324 For details regarding all these knowledges,see table/notes under’5e: The Path Process’, p.336.

325 The Conformity Knowledge(AnuIom!1.Jii~): this corresponds to the two/three impulsion consciousness that precede the Change-of-Uneage Knowledge: see table referred to in preceding footnote.

326 In the suttas, this knowledge is referred to with the desaiplion of the Arahant: ‘Uber­ated, there is the knowledge: “I am liberated.'” See quotation and disaJssion under ‘Done Is What Needs to Be Done’, p.339. For details regarding this knowledge, see table/notes under ‘The Reviewing Knowledges’, p.338.

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These sixteen insight knowledges we shall discuss in some detail in the last chapter, when we discuss the ‘unworking’ of kamma.

As we mentioned earlier, insight meditation{vi~’bhavana) is unique to a Buddha’s Dispensation: it does not exist otherwise. In the same way, developing samatha as a tool for insight (insight-basis jhana{vipassana’padaka-jjMnaJ) is unique to a Buddha’s Dispensation. 327

THE WORKINGS OF INSIGHT MEDITATION

Here, when one makes offerings or trains in morality, one’s consciousness may be dissodated from or assodated with the Kamma-Ownership Knowledge. But just as in samatha meditation, the actual, genuine jhana consdousness is always knowledge-associated (associated with knowledge of the meditation object), so is the actual, genuine insight consciousness always knowledge assodated(m!78·.samp­ayutta) :328 associated with knowledge of the three characteristics of ultimate mat­eriality or ultimate mentality. It is called insight knowledge{vipassana’m!lB), insight wisdom{vipassana·palim), or Insight Right View(Vipassana·Samm3-lJitthi). But one’s in­sight meditation may be inferior(omaka) or superiOr(ukkattha).

INFERIOR INSIGHT MEDITATION

What makes one’s insight meditation inferior(omaka)? If, before or after the in­sight consciousnesses, one’s mind is assodated with unwholesome things, it is inferior.

For example, one may train in insight meditation because it is custom or tradi­tion, or because one’s religion says one should. And one may also train in insight meditation because one wants to have a good name, and be respected: maybe because it has become fashionable. One may even train in insight meditation because one is afraid of blame. 153

Then again, one may train in insight meditation because one wants to attain

the Deathless. But one does not have a teacher, or one does not have a properly qualified teacher. In that case, one’s training may be wrong. For example, one may think there is no need to train in morality, and no need to train in concen­tration(.somadhi). Or one may also practise insight on conceptual reality: the pain

in one’s back or one’s knee,329 the wandering mind, etc. In that case, one has no knowledge of ultimate materiality/Paiamattha’1$a) and ultimate mentality(pa/Omattha­‘178018): the Mentality-Materiality Definition Knowledge(Na77a·R~·Pa~·Na!lB).330 One may also think insight meditation is to find one’s inner and true self, a death­less self: the ‘knower’ or ‘that which knows’. One may also train in insight with the view that one must examine only the present, without discerning dependent

327 VbhAXVI.x.3.770 77A<1·Mddes;a·Iie!1(7ana'(‘Desaiption of the Threes-Exposition’) DDXVI.x.2085

328 While practising insight meditation, there may be consciousnesses that do not cognize the object properly with insight wisdom: in that case there is no knowledge. Sum conscious­nesses are properly speaking not ‘actual, genuine’ insight consciousnesses. See ‘The Five Types of Knowledge’, p.56.

329 According to the Buddha’ Teaching, painful feeling is in the mind: in one’s back/knee is an imbalance of elements, caused by the earth-, fire-, or wind element.

330 Mentality-Materiality Definition Knowledge: see ‘The Two PreparatDry Insight Knowl­edges’, p.88.

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origination to attain the Cause-Apprehending Knowledge(Paaoya-p~ha·Na!lB).331 In that case, one trains in insight without knowledge of the second Noble Truth, the Noble Truth of the Origin of Suffering, which is the workings of kamma.³³² One may even train in insight meditation disbelieving the workings of kamma.

One may also attain a certain degree of concentration, and then one sinks(ota­rati) into the life-continuum consciousness,333 and thinks it is the Deathless: ‘I know nothing then!334/154 The mind is unconditioned!,335 Sinking into the Iife­continuum consciousness happens very easily when one’s concentration is yet undeveloped.

With such inferior insight meditation, one may, even so, be very successful.

Why? Because one may attain things one mistakenly thinks are insight know­ledges: one may attain what The Buddha calls wrong knowledge(micdla nalJ8) and wrong liberation (micdla vimutli).I55 But because those knowledges are not really insight knowledges, they do not suppress or remove defilements; they do not lead to a Path&Fruition Knowledge{M~·A’7aIa·Na!lB).

That way, one’s insight meditation is dissociated from proper knowledge of suff­ering, proper knowledge of the origin of suffering, proper knowledge of the ces-

331 Cause-Apprehending Knowledge: see further p.89.

332 See ‘The Heart of The Buddha’s Teaming’, p.38.

333 Sinking into the life-mntinuum: VsM.iv.582Y1a1Eln,jj”-IrJdhanam'(‘Meditation Directions’) PP.iv.33 explains: ‘Herein, the mind becomes concentrated on the ground of acnass(upacara) by the abandonment of the hindrances, and on the ground of obtainment by the manifes­tation of the jhana faclDrs. The difference between the two kinds of concentration is this. The fadDrs are not strong in access. It is because they are not strong that when acnass has arisen, the mind now makes the sign its object and now re-i!nters the life-amtinuum­(bhavafiga), just as when a young mild is lifted up and stood on its feet, it repeatedly falls down on the ground.’ One may through insufficient knowledge think there is consciousness with no object, because one does not know about the life-mntinuum consciousness, and is unable to discern its object. One may with practice be able to enter into the life-amtinuum consciousness for many hours, believing it is Fruition Attainment. (For details on the life­continuum consciousness,see footnote 305, p.105,and table ‘Sa: Death and Rebirth’, p.50.) 334 ‘I know nothing’: with the arising of the Path&Fruition Knowledge, the Unformed is cognized by one consciousness with minimum thirty-three mental faclDrs (4th/5th jhana), and maximum thirty-six mental fadDrs (1st jhana: see table ‘3d: Mental Phenomena of Supramundane Consciousness’, p.331): for example, feeling feels happiness at Nibbana, perception perceives Nibbana, volition wills consciousness and the mental fadDrs to cog­nize Nibbana, one-pointedness foaJses them on Nibbana, attention makes them attend to Nibbana, decision decides the object is Nibbana, effort makes consciousness and the men­tal factors cognize Nibbana, joy thrills them, desire wants them to experience Nibbana, faith believes fully in Nibbana, mindfulness makes them fully aware of Nibbana, and the wisdom faaJlty fully understands Nibbana, thereby fully understanding the Four Noble Truths. Furthermore, immediately afterwards, there arises the Reviewing Knowledge, whim reviews the Path Knowledge, the Fruition Knowledge, and Nibbana (see table ‘5e:

The Path Process’, p.336). Thus, the arising of the PathjFruition Knowledges is associated with knowing, not associated with unknowing.

335 According to the Buddha’s Teaming, mentality-materiality and their causes are forma­tions(.x1IiAf1.W): the five aggregates. Nibbana is without either of them: it is the Unformed (Vi-SafikMra/A·5afjItha/;J}(see quotations endnotes 34, p.24 and 270, p.350). And the realiza­tion of Nibbana requires formation of consciousness that cognizes it: the ‘Consciousness directed towards the Unformed’ (VlS8fikMra'{fi1/:a dIJ:a) (ref. DhP.xi.9). But consciousness, being one of the five aggregates (the First Noble Truth),cannot itself be unformed. See further ‘Things Impossible for Consciousness to Do’, p.346.

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sation of suffering, and proper knowledge of the way leading to the cessation of suffering. After years of training, this may become evident, and one may then lose faith in the training; one may think The Buddha’s training does not in fact make an end of suffering, and one gives up.

Then again, one may indeed have attained the Cause-Apprehending Knowledge (Paa:aya·Padggaha·N8/Ja); one may indeed have discerned ultimate materiality and mentality of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near. But one gets bored and careless, training with less and less patience with and respect for one’s meditation subject. Scepticism may often arise: ‘Is this really necessary?’ or ‘I can’t succeed! I don’t have enough piirami!’ Easily one gets bored and distracted, easily one finds excuses for not to practise: maybe one associates with bad friends, who are without faith, energy, mindfulness, concentration and wisdom. Thus, if one does sit down for meditation, one does so unwillingly. Eventually, one may give up.

One may also progress through the insight knowledges, but develop one of the

ten insight corruptions(vi~n.~kki!elil) :336

1)UghL ……………………… (obhasa) 6) Decision ………….. (adhimokkha)

2)Knowiedge ……………….. (M!lB) 7) Exertion ……………… (paggaha)

3)Joy …………………………. (pili) 8) Establishment …. (~tfMna)

4)Tranquillity ……………. (passaddhi) 9) Equanimity ………….. (upekkha)

5) Happiness …………… (sukha) 10) Attachment …………. (nikanti)

Attachment is a corruption proper: it is in all cases unwholesome. But the re­maining nine corruptions are not corruptions proper. Ught is materiality, and the eight mental factors are in themselves wholesome. But they are here called cor­ruptions because they may give rise to unwholesome consciousnesses. Owing to one’s own or one’s teacher’s insufficient understanding of the Dhamma, one may think one of these things is the attainment of Path&Fruition Knowledge(Magga’A’7a­ta.fia!lB). Then may arise wrong view(di(thi) or conceit(m.ma), or craving(taQha), mak­ing one’s insight meditation inferior.

Then again, one may be successful, and actually attain insight knowledges. But pride may arise, and one may go about boasting about one’s achievement, talking about it to impress others.

These are examples of how one’s insight meditation can be interspersed by countless thousand million unwholesome consdousnesses rooted in greed(Iobha), hatred(cfa!a), and delusion(moha): dissociated from or associated with wrong view (mia:ha-di(thi). That makes one’s insight meditation inferior. If one does not under­stand one’s meditation subject very well, it is sometimes dissociated from wisdom (non-delusion(a·moha}), which makes one’s insight inferior, double-rooted(cM’f7Etv­ka): that means the resultant consciousness will be unrooted (ahetJJka). If one does understand one’s meditation subject very well, it is associated with wisdom, but even so the interspersion of countless unwholesome consciousnesses makes one’s insight meditation inferior, triple-rooted(li·hetJJka): that means the resultant consciousness will be only double-rooted(cM·hEtvka).

336 See VsM.xx.732-735’Vipassan-Upakki/esa Aatha'(‘Discussion of Insight Corruption’) PP.xx.105-125

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SUPERIOR INSIGHT MEDITATION

What then, makes one’s insight meditation superiOr(ukkatthaJ? If, before or after the insight consciousnesses, one’s mind is assodated with wholesome things, it is superior.

Superior practice is associated with determined faith(okaawna·.sod:fha) in the train­ing.³³⁷ And one has a properly qualified teacher. One trains in morality, and in order to be able to train in insight, one develops either strong and powerful access concentration, or jhana. And one trains to penetrate to ultimate materiality/Paiam­·attha·rOpa) and ultimate mentality/Paiam’attha’nama): to attain the Mentality-Materia­lity Definition Knowledge(NaI7B·R~·Pancd7a:fa·Na!l8). 338 And one trains to discern dependent origination: to attain the Cause-Apprehending Knowledge(Paaoya-Pan’­ggaha·Na!l8).339

If one sinks into the life-continuum consdousness, one knows it is not the Deathless,and one’s teacher knows how to prevent it from happening: by training systematically, with patience and respect for one’s meditation subject. If success is slow in coming, one perseveres: ‘It can be done!’ ‘I must do it!’ ‘I can do it!’ When one gets bored and distracted, one rouses oneself, or one is encouraged by good friends, who have faith, effort, mindfulness, concentration, and wisdom. When one sits down for meditation, one does so with faith and joy, or at least equanimity.

That way one is able to discern the five aggregates of past, future, and present, internal and external, gross and subtle, superior and inferior, far and near. If there arises the ten corruptions of insight, one knows how to overcome them, and progress further.

With such practice, according to one’s present effort and past piirami, slowly or quickly, one may attain a true Path{M~) and Fruition(A’7aIa). That is the highest merit-work base: a merit-work base that is supramundane(Iokutta/O).

These are examples of how one’s insight meditation can be interspersed by countless thousand million wholesome consciousnesses associated with non­greed(a.fobha), and non-hatred(a-a’asa). If one does not understand one’s meditation subject very well, it is sometimes dissodated from non-delusion, which makes one’s insight meditation superior, double-rooted(dvi·hetuka): that means the resul­tant consdousness will be double-rooted. If one does understand one’s meditation subject well, it is associated with also non-delusion(a’moha), which makes one’s insight meditation superior, triple-rooted(li·hetuka): that means the resultant con­sciousness will be triple-rooted.³⁴⁰

That condudes our explanation of the three merit-work bases(pufiiia·kin’ya-vatthu): offering(dana), morality(S/7a), and meditation(bhavana). They comprise all wholesome consciousnesses: either double-rooted(dvi·hetuka) (non-greed and non-hatred), or triple-rooted(li’hetvka) (non-greed, non-hatred, and non-delusion); either inferior (omaka) or superior(ukkattha).

337 For an explanation of sudl faith, see ‘Faith’, p.369.

338 Mentality-Materiality Definition Knowledge: see ‘The Two Preparatory Insight Knowl­edges’, p.88.

339 Cause-Apprehending Knowledge: see further p.89.

340 For details, see ‘If: Inferior and Superior; the Roots and Resultants’, p.60.

116

The Workings of Kamma

WHOLESOME RESULTANTS

When a kamma with wholesome roots matures at the time of death, the rebirth­linking resultant consciousness(papsandhi·dtta} will be wholesome, which means there will be rebirth in either the human world, the deva world, or in one of the Brahma worlds.³⁴¹ It is impossible otherwise:³⁴²

· Impossible it is, bhikkhus, tfIere is no occasion where one of bodily good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in perdition, in a bad destination, an infernal place, in hell, muld be reborn: no such possibility is known.

But it is indeed possible, bhikkhus, it is known that one of bodily good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in a good destination, a heavenly world could be reborn: such a possibility is known.

· Impossible it is, bhikkhus, tfIere is no occasion where one of verbal good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in perdition,in a bad destination,an infemal place,in hell muld be rebom:no such possibility is known.

But possible indeed it is, bhikkhus, it is known that one of verbal good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in a good destination, a heavenly world could be reborn: such a possibility is known.

· Impossible it is, bhikkhus, tfIere is no occasion where one of mental good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in perdition,in a bad destination,an infemal place,in hell muld be rebom:no such possibility is known.

But possible indeed it is, bhikkhus, it is known that one of mental good mnduct IJOssesseel, due lD tflat. because of that. at the breakup of tfIe body, alter deatfl, in a good destination, a heavenly world could be reborn: such a possibility is known.

WHOLESOME KAMMA AND IGNORANCE/CRAV1NG

Now, we know that when there is rebirth, there is also ignorance and craving.

So, when a wholesome kamma matures at our death, and we gain a happy re­birth, how can there be ignorance and craving?

The last mental process before death does not have any ignorance and craving, that is correct. And the rebirth-linking consciousness has no ignorance and crav­ing, that is also correct. But you see, because ignorance and craving have not been destroyed, they will for sure arise when the conditions are right. They still exist as latencies(anusaya}. That is why, whether one is reborn in an unhappy or happy destination, the first mental process that arises in one life is always un­wholesome, assodated with ignorance and craving: existence-craving{77hava·taQha}. It is inevitable. If it was not so, rebirth would not have taken place.³⁴³

This is why The Buddha always advises us to put a complete end to rebirth. 156 That takes place when a consciousness arises with the most superior non-delu­sion root: the consciousness with the Arahant Path-Knowledge(A1ahatta’M~’Na!l8}, which takes Nibbiina as object. But for that Knowledge to arise, we need to have accomplished much superior wholesome kamma: superior triple-rooted kamma. It is only when there is sufficient wholesome kamma from past and present, that we may attain the Arahant Path-Knowledge. 344 With the Arahant Path-Knowledge,

341 See wholesome resultant consciousnesses, tables lb, p.62, lc, p.63, and ld, p.178.

342 A.I.xv.2~tfh3na’Pa.H'(‘Text of the Impossible’)

343 See table ‘Sa: Death and Rebirth’, p.50.

344 See ‘Knowledge and Conduct’, p.135.

III – The Workings of Kamma

117

the unwholesome and wholesome roots are destroyed, which means there is no more production of kamma. The Arahant’s volition is purely functional.³⁴⁵ At her or his Parinibbiina (final cessation), there is no further rebirth.³⁴⁶

This explanation of the three unwholesome roots and three wholesome roots has been only brief, but we hope it is sufficient to understand our continued ex­planation of unwholesome and wholesome kamma.

THE CoURSES OF KAMMA

Now that we have discussed the unwholesome and wholesome, we can go on to discuss what The Buddha calls courses of kamma(kamma-patha). When He ex­plains why beings have an unhappy or happy rebirth, The Buddha speaks of the unwholesome and wholesome courses of kamma:³⁴⁷

1) Ten unwholesome courses of kamma(dasa akusala·kamma·patha):

i) three courses of unwholesome bodily kamma(aku.sala kaya-kamma) ii) four courses of unwholesome verbal kamma(aku.sala vad-kamma)

iii) three courses of unwholesome mental kamma(akusala mano·kamma)

2) Ten wholesome courses of kamma(da.!a ku.sala·kamma·patha).

i) three courses of wholesome bodily kamma(kusala kaya-kamma) ii) four courses of wholesome verbal kamma(kusala vad-kamma)

iii) three courses of wholesome mental kamma(.(v.sala mano·kamma)

THE TEN UNWHOLESOME COURSES OF KAMMA

THE THREE UNWHOLESOME BooILY KAMMAS

Let us then take His explanation of the ten courses of unwholesome kamma: what they are, and their roots (greed, hatred, or delusion).348 Rrst, He explains the three types of unwholesome bodily conduct:³⁴⁹

And how, bhikkhus, are tfIere three types of bodily kamma, of fault and failure, of un­wholesome inblntion, yielding pain, with a painfUl result?

TO BE A KILLER

Here, bhikkhus, someone is a killer of beings:

cruel, bloody-handed, engaged in slaying and attacking, witflout mercy towards aliliv­ing beings.

Why does someone kill another? It is either because of greed(lobha) or because of hatred(cb!a). And, as you will remember, whenever there is greed or hatred, there is also always delusion(moha). As we explained earlier, the delusion is to believe that there is in fact another being: a woman, a man, a cow, a fish, etc.

345 For further details regarding the Arahant’s volition, see ‘Unwholesome and Wholesome Volition’, p.40.

346 See further ‘The Unworking of Kamma’, p.334ff. 347 A.X.IV.ii.10 ‘CUnda-Suttafh'(‘The Cunda Sutta’)

348 All details regarding the roots of the ten unwholesome courses of kamma have been taken from DhSA.I.iii.ll4kusakl-Aamma-Riltha-Aatha'(‘Discussion of the Unwholesome Kamma-COurse’) E.126-135. (See also quotation endnote 159, p.244.) For details regard­ing the three roots, see quotation p.45, and regarding view-associated/dissociated, see quotation endnote 77, p.232.

349 A.X.II.i.7 ‘Pafhama-SaffcefDnika-Suttafh'(‘The Rrst “Intentional” Sutta’)