4th Class Notes: Abhidharma 3 – Causation and Cosmology

OUTLINE

I. Causation / Conditional Relations

A. Causation in Buddhism

B. Sarvāstivāda Abhidharma Analysis of Causation: 6 causes, 4 conditions, 5 results

C. A Specific Analysis:12-fold Chain of Dependent Arising

III. Cosmology

A. The World of Beings

B. The Container World

C. Temporal Cosmology

I. CAUSATION / CONDITIONAL RELATIONS

A. Causation in Buddhism

1. Basic Significance

- Causation or conditional relations is a (or the) central teaching of Buddhism. One of the most important verses of

early Buddhism states: ―Of those dharmas which arise from a cause, the Tathagata has stated the cause, and also the

cessation; such is the teaching of the Great Ascetic.‖

- Dependent arising (pratītya-samutpāda) is the true nature of reality. It is so, whether Buddhas appear in the world or

not. Sometimes dependent arising is taught as the essential content of Buddha‘s enlightenment.

- The Four Noble Truths are a formula of causation: the basic problem (1. duḥkha), its origin or cause (2. samudaye),

the end of the basic problem (3. nirodha) and its cause, the path (4. mārga). It is through the study of the conditioned

arising of suffering that liberation can be achieved. The teaching of conditional relations validates the entire

undertaking of Buddhism, that is, the possibility of definitive freedom from suffering.

- The basic principle of conditioned relations (idam-pratyayata):

“this existing, that exists; this arising, that arises; this not existing, that does not exist; this ceasing, that ceases.”

Note: in and of itself, this basic formula, preceding the doctrine of momentariness, is neither exclusively

simultaneous nor sequential, but merely a formula of concomitant conditionality.

- Dependent arising emphasizes processes rather than entities, the how rather than the what.

2. Causation and No-self

- The Buddhist teaching that there is no substantial self or soul, but an ever-changing series of five skandhas, has

historically been criticized on a number of points:

i. for contradicting our experienced sense of personal continuity,

ii. as undermining any serious basis for moral responsibility, and

iii. for being incompatible with the Buddhist teaching of rebirth.

- The teaching of dependent arising is the key to responding to these criticisms:

i. The teaching of conditional relations affirms continuity. One of the main principles of causal connections is that

certain patterns tend to reproduce themselves and thus appear relatively stable over a period of time. This is not a

matter of a primary substance that remains constant while its characteristics change. Such a primary unchanging

substance is denied. In a sequence of causal continuity, there is neither complete identity, nor complete

difference. The lack of complete identity is the denial of a substantial self. The lack of complete difference is the

affirmation of continuity. Example: milk forms a serial continuity with butter – the butter is neither wholly

identical with, nor wholly different from, the milk.

ii. The continuity of a dependently arising series is also the basis for establishing moral responsibility.

iii. A series of causal connectedness does not necessarily totally cease with the death of the ―person‖. While the

body does disintegrate, mental phenomena, still in an ever-changing flow of a series of skandhas, continue to

evolve and eventually coalesce or reconfigure with a new body. In the same way that there is causal continuity

without a substantial self in one life, there is continuity between lives. As above, the one who is reborn (and

more generally, experiences karmic retribution) is neither the same nor different from the one who died (or more

generally, engaged in karmic activity).

3. Causation as a Middle Way between two sets of Extremes

- Dependent arising is taught as a middle way between two sets of extreme positions:

i. Between eternalism and annihilationism

a) Eternalism posits something that endures without change. Dependent arising avoids this extreme by asserting that

as everything arises dependent on conditions, nothing exists on its own and thus nothing is apart from the process

of moment-to-moment change.

b) Annihilationism posits that there is no real connection between events, lives, etc. Dependent arising rather affirms

continuity and connection through conditional relations, a process of change.

ii. Between determinism and random chaos

a) Determinism posits a fixed order of causation in which there is no freewill. Dependent arising asserts rather that

choice is a factor. The present moment of mind is conditioned by the past, but it is also itself a cause and

condition for events in the future. One‘s destiny is not fixed, but in an ongoing process of formation.

b) Random chaos denies causal order. This extreme resonates with a denial of moral responsibility, and also

potentially with an assertion of absolute free-will. Dependent arising affirms that everything arises through the

ordered cooperation of causes and conditions.

B. Sarvāstivāda Abhidharma Analysis of Causation: 6 causes, 4 conditions, 5 results

- In the dharma theory of the Sarvāstivādins, causal efficacy is the criterion for the reality/existence of a dharma. The

dharmas are established by virtue of making a unique causal contribution. The existence of the dharmas is nothing

apart from their causal efficacy or function. Dharmas are not static building blocks but dynamic interacting processes.

- The study of causation is in part the classification of different kinds of forces, or modes of existence, of the dharmas.

The teaching of causes and conditions is thus an aspect of discerning the dharmas. Causes and conditions subsume all

dharmas.

- The study of causes and conditions is a synthetic, dynamic mode of studying the dharmas, examining how dharmas

work together and function, in contrast to the static, analytic study of the intrinsic nature of the dharmas which

emphasizes how they are unique.

- The exposition of the dharmas is a spatial analysis, an exploration of the depth and extent of an instant of

consciousness in the present moment. Causation explores the temporal dimension, emphasizing continuity, fluid

process and dynamic change.

Analysis of dharmas

Analytic

Static

Spatial

Present moment

Study of causation

Synthetic

Dynamic

Temporal

Continuity

- Through the principle of causation the complex web of dharmas becomes a coherent flow of experience. The arising

of the dharmas is in no way arbitrary or random – all dharmas arise through the cooperation of causes and conditions.

- It is also important to note that while dharmas are defined in terms of their distinctive function, they are not limited

to a single mode of causal functioning. As any such functioning implies existence in this context, this is the basic

import of the Sarvāstivādin position that dharmas exist in the three times (past, present, future): dharmas can assert

causal efficacy whether they are past, present or future. All dharmas can function as non-obstructing causes or object-

support conditions at any time.

- The Sarvāstivādin analysis of causation is primarily concerned with the arising of sentient experience and in

particular, suffering and the end of suffering.

- The 4 Conditions are derived from the early discourses. The 6 Causes and 5 Results are innovations of the

Sarvāstivāda.

Four Conditions (Pratyaya)

1. Hetu-pratyaya: Causal Condition - In the Sarvāstivāda system, this condition refers to causes not subsumed under the three conditions below and is

identified with 5 of the 6 causes (hetu) below: all accept the efficient cause (kāraṇa-hetu). This condition includes

anything that makes a positive contribution to the causal process.

2. Samanantara-pratyaya: Equal-immediate Condition

- This condition refers to how each mind and mental factor serves as a condition for the arising of a succeeding mind

or mental factor. It is ―equal‖ in that it produces ―equal‖ (sama-) or ―equivalent‖ dharmas and ―immediate‖ (anantara)

because it immediately precedes. With the exception of the last instant mind in an arhat at the moment of entering

nirvāṇa, all minds and mental factors are equal-immediate conditions. The mind-organ (manas) is defined as this

condition (―the just deceased consciousness‖). The preceding mind ―makes room for‖ and induces the next mind.

3. Ālambana-pratyaya: Condition qua Object, Object-support Condition

- As all dharmas, conditioned and unconditioned, can be objects of mind, all dharmas can serve as the object

condition. A consciousness cannot arise by itself – consciousness only arises with an object. For the Sarvāstivāda, the

possibility of consciousness presupposes a real dharma as its object, which can be past, present or future.

4. Adhipati-pratyaya: Dominant Condition, Sovereign Condition

- This condition refers to how all dharmas are the condition for the arising of any single dharma either through some

direct connection, or at least to the extent that they do not hinder its arising. Unconditioned dharmas, though beyond

cause and effect, can function in terms of this condition. It is referred to as ―dominant‖ as it belongs to the greatest

number of dharmas and is exercised with respect to the greatest number of conditions.

Nothing is Produced from a Single Condition:

In terms of the Four Conditions, there are three categories of conditioned dharmas:

i. The mind and mental factors arise by reason of all 4 conditions

ii. The two absorptions of extinction arise by reason of 3 conditions (no object condition)

iii. Other dharmas arise by reason of 2 conditions (no object or equal-immediate condition)

Six Causes (Hetu)

- The 6 Causes unfold further distinctions in the teaching of causality to highlight and support specific features of the

evolving dharma theory (both in general terms of articulating dynamic interactions of dharmas with distinct intrinsic

natures, and specifically in relation to sarvāstitva, everything exists).

- Two stages:

i. When a dharma projects, grasps or seizes its effect – this always occurs in the present and is what determines the

dharma‘s status as present. That is, the particular efficacy of grasping the effect is the activity (karitra) of a dharma.

ii. When a dharma presents, produces or delivers that same effect – this occurs when the effect actually arises in the

present and when the dharma (cause) is in the present or in the past.

- Cause (hetu) and Condition (pratyaya): Used more or less synonymously in the early discourses. They are

distinguished in later Sarvāstivādin texts, ―although a cause and a condition do not differ in respect of substance, there

is a difference in significance‖:

Cause Condition what is proximate is a cause

what is unique is a cause

what produces is a cause

what fosters its own series is a cause

what is direct, united, arising here

singular

a cause is that which generates

unshared in its function

that which induces the arising is a cause

what produces is a cause

what is remote is a condition

what is common is a condition

what subsidiarily produces is a condition

what fosters another‘s series is a condition

what is indirect, not united, arising in another

multiple

a condition is that which fosters

shares with other dharmas

that which sustains is a condition

what accomplishes is a condition

1. Kāraṇa-hetu: Efficient Cause

- This is a general type of cause equated with the Efficient Condition (adhipati-pratyaya) above. The notion that a

dharma can serve as a cause merely by not hindering the arising of another dharma led to some problematic

considerations. For example, in not obstructing a distant crime, is one functioning as an efficient cause for that crime?

(Is it then possible at all to be pure in this world?)

2. Sahabhū-hetu: Co-existent Cause

- This represents a form of reciprocal or mutual causality including dharmas that are simultaneously the cause and

effect of each other, or causes that share the same effect. The notion of reciprocal causality was controversial in the

Abhidharma teachings and also very important in later Yogacara developments. Refers to material dharmas (such as

the primary elements) and the concomitance of mind and mental factors (but in this context, emphasizes ―having the

same fruit‖.)

3. Sabhāga-hetu: Homogeneous or Similar Cause

- The basic idea of this cause is that similars cause similars. This cause is particularly appealed to in explaining the

continuity and apparent stability of persons and things in the context of momentariness. This form of causality has

soteriological significance – it functions in a series as the perpetuation of defiled consciousness until the first moment

of the Path of Seeing which represents a profound shift from impure to pure, from suffering to enlightenment.

4. Saṃprayukta-hetu: Conjoined or Associative Cause

- This cause is basically reciprocal causality (the Co-existent Cause above) pertaining only to mind and its mental

states. This only applies to mental factors that are associated in 5 ways (identity of support, object, aspect, time,

substance – see last week‘s notes). It is a particular subset of the Co-existent Cause emphasizing the importance of the

dharma theory analysis of concurrent mental factors in a moment of consciousness. The Co-Existent cause is

compared to a caravan of merchants who help each other through a difficult pass, whereas the Conjoined Cause is how

they share the same food and drink. (Both these causes only grasp and project their results in the present.)

5. Sarvatraga-hetu: Universal Cause

- The Universal Cause refers to the function of ―universal defilements‖ which are defilements which can cause

defilements in their own category (in the manner of Similar Cause) and in other categories (these categories refer to

how the defilements are abandoned). The universal defilements have been identified as a potential predecessor to the

defilements of self-view, etc. associated with the klista-manas (defiled thinking) in Yogacara. (More next week.)

6. Vipāka-hetu: Retributive Cause This refers to karmic acts that are the cause of a retribution (vipāka) at a later time. Vipāka literally means ―differently

maturing‖ and refers to the fact that karmic causes are good/skillful or bad/unskillful whereas karmic results are

always undefined or morally neutral – the result is dissimilar from the cause. Undefined or neutral acts are not

Retributive Causes ―because they are weak.‖ This cause only produces its result when it is in the past.

Nothing is Produced from a Single Cause:

Four classes of dharmas are distinguished in clarifying

how many causes produce the dharmas:

Mind & its mental states arise

from 6 causes excluding:

Also exclude, for other

dharmas (see below):

1. defiled dharmas, that is, the defilements, the dharmas associated with

a defilement, and the dharmas having their origins in a defilement

The retributive cause The conjoined or

associated cause

2. retributive dharmas or dharmas arisen from a retributive cause The universal cause The conjoined cause

3. the other dharmas, that is, the neutral dharmas, with the exception of

the dharmas of retribution, and the good dharmas, with the exception of

the first pure dharmas

The retributive and universal

causes

The conjoined cause

4. the first pure dharmas, that is, the first moment of the Path of Seeing.

The retributive, universal &

similar causes

The conjoined cause

Dharmas that are not mind and its mental states (―other dharmas‖ in the table) include material-form (rūpa) dharmas,

and formations dissociated from mind (citta-viprayukta-saṃskāras).

Five Results (Phalas)

- Dharmas exist by virtue of their causal efficacy and further, all dharmas themselves arise conditionally. The analysis

in terms of results approaches the study and classification of causation from the other side of effect and fruit rather

than condition and cause. (Early Buddhism distinguished cause from result in terms of dependent arising:

pratītya-samutpāda is dependent arising (Cause), whereas pratītya-samutpanna is the dependently arisen (Result).

1. Vipāka-phala: Retribution Fruit or Result

- The Retribution Result is the result of the Retributive Cause – it is the fruition of karmic activity. As such, it is

always neutral and results from a non-neutral dharma. It pertains only to sentient beings. Note: karmic results are

twofold: personal and collective. This result pertains to the retribution of personal karma. The result of collective

karma is usually subsumed under the Dominant Result below.

2. Niṣyanda-phala: Emanation Fruit, Equal-flowing Result

- This refers to any result that resembles its cause. It is the result of the Similar Cause and the Universal Cause. It is the

result-side of the pattern of like causing like.

3. Visaṃyoga-phala: Disconnection Fruit or Result

- This refers to the acquisition (prapti) of a cessation (nirodha) of a defilement through the force of attaining insight as

the pure path. Technically, the path is not the cause of disconnections (visaṃyoga) or cessations (pratisamkhya-

nirodha), which are unconditioned dharmas, but such dharmas can nevertheless be said to be the result of the path in

that the path induces the acquisition (prapti) of such dharmas.

4. Puruṣa-kāra-phala: Virile Fruit or Result

- This refers to how dharmas are the result of their own mutually conditioning activity in the present moment. Thus,

among the basically passive results, this is an active result, because the result is simultaneous with its causal activity

(dharmas that are cause and result of each other). It is the result of the Co-existing and Conjoined Causes.

5. Adhipati-phala: Fruit of Dominance, Predominating Result

- The most generic or general result, corresponding to the Dominant Condition (adhipati-pratyaya) and the Efficient

Cause (kāraṇa-hetu), it arises by reason of all dharmas non-hindering its arising. This result includes the physical

world - the ―container‖ universe (bhājana-loka – see below) – as the result of the collective karmic activity of the

totality of living beings.

Correlation of the 4 Conditions, 6 Causes and 5 Results

4 Conditions (Pratyayas) 6 Causes (Hetus) 5 Results (Phalas)

Hetu-pratyaya

(Causal condition)

Sahabhū-hetu (Co-existent Cause)

Saṃprayukta-hetu (Conjoined Cause)

Sabhāga-hetu (Similar Cause)

Sarvatraga-hetu (Universal Cause)

Vipāka-hetu (Retributive Cause)

Puruṣa-kāra-phala (Virile result)

Niṣyanda-phala (Emanation result)

Vipāka-phala (Retributive result)

Samanantara-pratyaya

(Equal-immediate Condition) --- ---

Ālambana-pratyaya

(Object Condition) --- ---

Adhipati-pratyaya

(Predominating Condition)

Kāraṇa-hetu (Efficient Cause) Adhipati-phala (Predominate Result)

--- --- Visaṃyoga-phala

(Disconnection Result)

C. A Specific Analysis:12-fold Chain of Dependent Arising

- Dependent arising is the nature of reality (A. above). The Sarvāstivādin doctrine of the 6 cuases, 4 conditions and 5

results is an abstract analysis of dependent arising (B. above). The 12-fold chain of dependent arising is an attempt to

reveal the actual pattern and structure of the arising of suffering. It is thus a kind of expansion of the 1st and 2

nd Noble

Truths of Suffering and Origin. The 12-fold chain explains suffering in terms of the concomitance of a number of

conditioning factors which work together in repeated patterns which can be discerned.

- Basic approach of Sarvāstivāda: The 12 links extend over 3 lifetimes (see table) in a ―static‖ (avasthika) inter-

pretation: Each link is a state of the 5 skandhas, designated according to the most predominant dharma(s) involved.

- The basic formula is: depending on ignorance, formations arise; depending on formations, consciousness arises, etc.:

12-folds Description of the 12 parts in terms of static dependent arising 3 fold 3 lives

1. Avidyā

(ignorance)

Ignorance is, in a previous life, the state of defilement (All the defilements in fact accompany

ignorance, and are activated through ignorance.) Defilement 1.

Past

life 2. Saṃskāra

(formations)

The saṃskāras are, in a previous life, the state of action. The series of the previous life, which does

good, bad, or neutral actions, constitute the saṃskāras. Action

3. Vijñāna

(consciousness)

The consciousness is the skandhas at conception. The five skandhas, in the womb, at the moment of

rebirth (or re-linking: pratisamdhi). [Consciousness without an object? Predecessor of alaya?] Result

2.

Present

life

4. Nāma-rūpa

(name-&-form)

Nāmarūpa (is the series) from this moment on, until the production of the six āyatanas (or 4, the

body-organ and mind-organ already exist). Nāmarūpa is made up of the five skandhas in the womb. Result

5. ṣaḍ-āyatana:

(6 organs)

The six āyatanas are the five skandhas from the first appearance of the organs until the coming

together of the organ, the object of consciousness, and the consciousness takes place. Result

6. Sparśa

(contact)

There is sparśa, or contact, until the moment when the capacity to distinguish the cause of pleasure,

of suffering, etc., is acquired. [Birth] Result

7. Vedanā

(sensation)

Vedanā, feeling, is the overall impression – positive, negative or indeterminate. This is the series

until adolescence. [Childhood] Result

8. Tṛṣṇā

(grasping)

Grasping is the state of one who desires pleasure and sexual union…this lasts until one begins to

search out these pleasures. Defilement

9. Upādāna

(attachment)

Upādāna or attachment is the state of one who runs around in search of the pleasures. Defilement

10. Bhāva

(becoming)

Running around in this manner one does actions which will have for their result future existence

(bhāva): this is bhāva, [Bhāva signifies ―action,‖ for existence takes place by reason of it.] Action

11. Jāti

(birth)

Jati is the new reincarnation. The five skandhas at the moment when reincarnation takes place after

death is jati. Result 3.

Future

Life 12. Jarā-maraṇa

(old age & death)

Old age-and-death lasts until sensation - there are four parts of the present existence, nāma-rūpa, 6

āyatana, contact & sensation which are, in a future existence designated by ―old age and death.‖ Result

- THREEFOLD: 12-fold pratītya-samutpāda is threefold, analyzing the dynamic patterns of relationship between

defilements and action and the perpetuation of conditioned existence in/as saṃsāra:

i. Defilement (kleśa): 3 parts: 1. Ignorance, 8. Grasping and 9. Attachment

ii. Action (karma): 2 parts: 2. Formations and 10. Becoming

(i. and ii. are ―cause‖ – they are the active causes which maintain saṃsāra, the 2nd

Noble Truth of Origin)

iii. Foundation (vastu): 7 parts: 3. Consciousness, 4. Name-and-form, 5. Six organs, 6. Contact. 7, Sensation,

11. Birth and 12. Old age and death. These parts are called ―foundation‖ because they are the ―support‖ of the

defilements and action (karma).

(iii. is ―result‖ and equated with the world, saṃsāra, and the 1st Noble Truth of Suffering.)

This threefold analysis is also appealed to in demonstrating that the series does in fact feed into itself and is thus

without beginning, and potentially, without an end:

Defilement

[5th class]

World

[4th class]

Action

[5th class]

- MAIN POINTS of this teaching:

i. Describes how suffering arises. Specifically, in the 3 life version, the 12 links demonstrate how rebirth (=cyclic

suffering in saṃsāra) is propelled by defilement and action.

ii. This teaching is also interpreted as a demonstration of how rebirth takes place without a self but through a series

of conditional relations.

iii. Such a demonstration is not just for the sake of establishing a basic Buddhist position, but in order to free

practitioners from belief in a past, present and future self which transmigrates.

- FOUR APPROACHES: It is also said that pratītya-samutpāda is fourfold:

1. Momentary or of one moment (ksanika): ―realized in one and the same moment.‖ [The 12-links are viewed in

terms of the conjoined dharmas functioning simultaneously in a single moment. Sautrantikas object to this and

Static pratītya-samutpāda.]

2. Prolonged (prakarsika: extending over many moments of many existences): ―extending itself over three

consecutive existences.‖ [This perspective extends the analysis throughout saṃsāra and past, present & future.

The 12-links are an uninterrupted continuance.]

3. Serial or Connected (sambandhika, through the union of causes and effects): ―the dharmas produced through

dependence.‖ [This approach emphasizes connection of one moment to the next as cause & effect (sometimes in

contrast to Momentary (cut-off/flashing).]

4. Static or Pertaining to States (avasthika: embracing twelve states, or periods, of the five skandhas). ―made up of

the twelve states (avastha) embracing the five skandhas.‖ [All 4 approaches are represented in Sarvāstivāda, this

one is preferred and it actually includes the Prolonged approach (3 lives).]

- THE END OF SUFFERING: The 12-fold chain describes how suffering arises. It is important to note that the chain

of conditional relations are exactly that: conditional relations – if the root conditions cease, the entire chain ceases. In

particular, if the three folds that are defilement (ignorance, grasping and attachment) cease, suffering comes to an end.

Dependent arising thus describes the arising as well as the ceasing of suffering. The study of the arising of suffering

unfolds how to realize liberation from suffering. There are thus two basic causal currents of interest to Buddhism:

i. The arising of suffering (saṃsāra) conditioned by defilements and karma, as demonstrated in the 12-fold chain.

ii. The ceasing of suffering (nirvāṇa) conditioned by meditation and knowledge, as demonstrated by the ceasing of

the 12-fold chain: ―with the complete cessation of ignorance, there is the complete cessation of karmic

formation,‖ and so on.

- The 12-fold chain incorporates two major approaches to the origin of suffering:

i. The 1st link of ignorance expresses the intellect-centered approach, resonating with the importance of the 3

rd

skandha, conception (samjna). As ignorance is listed first in the 12-fold formula, this formula is sometimes

associated with emphasizing the primal importance of ignorance. Ignorance is taught as the root of all the

defilements.

ii. The 8th and 9

th links of grasping and attachment express the emotion-centered approach, resonating with the

importance of the 2nd

skandha, feeling or sensation (vedanā) and the 2nd

Noble Truth of the Origin of Suffering

which is identified in the early discourses with grasping (tṛṣṇā – desire, craving, thirst). All impure (sāsrava)

dharmas are also referred to as the ―(five) aggregates of clinging‖ (upādāna-skandha).

III. COSMOLOGY

- In the Abhidharma approach, cosmology, the Buddhist view of the world, is a description of saṃsāra, the 1st Noble

Truth of Suffering.

- In terms of causation, the world is result and karmically neutral.

- In terms of 12-fold dependent arising, the world is foundation and result (the 3rd

– 7th and 11

th – 12

th links). It is the

result of the defilements and action (karma), the two principle causes of the world of cyclic existence. As the

―foundation‖ or ―support‖ for the defilements, the world is impure (sāsrava).

- Three basic components: A. The World of Beings, B. The Container World, C. Temporal Cosmology.

A. The World of Beings

- The World of Beings (sattva-loka) - Three Realms (tri-dhātu):

1. Kāmadhātu: The Realm of Desire or Sensuousness. Includes the hells, pretas, animals, humans and six deva

realms.

2. Rūpadhātu: The Realm of Form. Rūpa here does not refer to material form as in the rūpa of the 1st skandha,

nor to visible matter as in the rūpa as the object of the eye-organ. Rūpa here refers to a subtle material existence,

realized when one has transcended or completely let go of the desire or sensuousness of Kāmadhātu.

3. Ārūpyadhātu: The Realm of Formlessness. Realized upon completely letting go of even the subtle material

existence of Rūpadhātu. Includes four heavens which are not places. Rather, Ārūpyadhātu is fourfold through its

mode of existence. (In general, non-material dharmas and past or future material dharmas do not have a location.)

- These are 3 realms as realms of existence. Rūpadhātu & Ārūpyadhātu are also taught as realms of meditation.

Meditation states have for their basis or support a being of their own sphere or a lower sphere. Meditation states of a

lower sphere ―have no usefulness‖ – with one significant exception (the defilements pertaining to Bhāvagra are

abandoned in the 3rd

Ārūpya-dhyāna of Nothingness). The 3 realms correspond to the 5 destinies (gati) and the dhyāna

meditation states as follows (note also: the 5 destinies are undefiled-neutral as they are the result of retribution):

Cosmology Psychology

[Noble Ones (aryas = enlightened beings) / Pure Minds: Training (Saiksa) and Beyond Training (Asaiksa) –

Cosmologically, they do produce any karma to be retributed in the 3 realms, and psychologically, are beyond the 3 Realms]

3 Realms (Tri-dhātu) 5 Destinies (gati) Realms Dhyānas 3 Realms (Tri-dhātu)

Ārūpyadhātu

Formless

Realm

Dhyānas

as

Existence Heavenly Beings

(Deva)

Bhāvagra 4. Neither perception nor…

Dhyānas

as

Samādhi

(concen-

tration)

Ārūpyadhātu

Formless

Realm

Nothingness heaven 3. Nothingness

Infinite Cons. heav. 2. Infinite Consciousness

Infinite Space heav. 1. Infinite Space

Rūpadhātu

Realm of

Form

5 Suddhavasas

4th

Dhyāna Rūpadhātu

Realm of

Form

[1 non-thought]

3 Great Fruit…

3 Limitless Beauty... 3rd

Dhyāna

3 Limitless Light… 2nd

Dhyāna

3 Brahma heavens 1st Dhyāna

Kāmadhātu

Realm of Desire

6 deva-realms

Non-concentrated Worldly

States of Mind.

Kāmadhātu

Realm of Desire

[Titans (Āsura)] [Āsura]

Humans (Manuṣya) 4 Continents

Animals (Tiryak) [various]

Ghosts (Preta) [various]

Hells (Naraka) 8 hot and 8 cold

- The actual origination of beings and the world process is not addressed – it is beginningless. Technically, new beings

do not enter the system, but there are many universes and beings can traverse them. Buddha‘s lead innumerable beings

to nirvāṇa, but this will never exhaust the innumerable beings in all world-systems.

- The 4 ―Existences‖ (from Chapter III of the Abhidharmakosa) or aspects of sentient existence in saṃsāra:

1. Intermediate existence - 2. Existence as arising - 3. Existence in-and-of-itself - 4. Existence at death

1. Intermediate existence (antarā-bhāva)

Basic definition: ―Between death—that is, the five skandhas of the moment of death—and arising—that is, the five

skandhas of the moment of rebirth—there is found an existence—a ‗body‘ of five skandhas—that goes to the place of

rebirth. This existence between two realms of rebirth (gati) is called intermediate existence.‖ (The intermediate

existence arises but is not ―born‖. If it was born, it effectively becomes another realm of existence, which in turn

would contradict numerous teaching from the early discourses.)

A series without discontinuity: ―The momentary dharmas exist in a series; when they appear in a place distant from

that in which they have been found, it is because they are reproduced without discontinuity in intermediate places, such

as the series that constitutes a grain of rice and which one transports to a distant village by passing through all the

villages in the interval. In the same way, the mental series takes up birth after being reproduced without discontinuity

from the place where death took place.‖

Form of antarā-bhāva: ―The action that projects the gati or the realm of rebirth - an existence in hell, etc - is the same

action that projects the intermediate existence by which one goes to this realm of rebirth. As a consequence

antarabhāva or intermediate existence has the form [as a child] of the future purvakala-bhāva of the realm of rebirth

towards which he is going.‖

Characteristics: a) Movement: ―Filled with the impetus of the supernormal power of action…The Buddhas

themselves cannot stop him… Even a diamond is not impenetrable to him.‖ b) Consumption: They eat odors. Thus

called ―Gandharva‖. c) Duration: As for how long the intermediate being exists, some say there is no fixed rule as it

lasts until the necessary conditions come together for rebirth, some say it lasts 7 days, some 7 weeks, and some say it is

a very short period of time.

Reincarnation: ―Even though distant he sees the place of his rebirth. There he sees his father and mother united. His

mind is troubled by the effects of sex and hostility. When the intermediate being is male, it is gripped by a male desire

with regard to the mother; when it is female, it is gripped by a female desire with regard to the father; and, inversely, it

hates either the father, or the mother, whom it regards as either a male or a female rival…Then the impurities of semen

and blood is found in the womb; the intermediate being, enjoying its pleasures, installs itself there. Then the skandhas

harden; the intermediate being perishes; and birth arises that is called ‗reincarnation‘ (pratisamdhi).‖

Driven by desire: Beings which arise from moisture go to their place of rebirth through desire for odors. Beings born

from wombs and eggs through desire for sex. Apparitional beings through desire for residence (to those born in hell,

the heat or cold appears to be attractive or somehow comforting).

Awareness: A Cakravartin (wheel-turning king) enters in full consciousness, a Pratyekabuddha (Enlightened Alone)

enters and stays in full consciousness, a Buddha enters, stays and leaves in full consciousness, and other sentient

beings accomplish these stages with a troubled mind.

No-self: ―An entity that abandons the skandhas of one existence and takes up the skandhas of another existence, an

internal agent of action, a Purusa,—this atman does not exist. In fact the Blessed One said, ‗Actions exist, and results

exist, but there is no agent who abandons these skandhas here and takes up those skandhas there, independently of the

casual relationship of the dharmas. What is this causal relationship? Namely, if this exists, then that exists; through the

arising of this, there is the arising of that; Pratītyasamutpāda.‘…[the skandhas] are momentary, and incapable of

transmigrating.‖

2. Existence as arising (upapatti-bhāva) (also see Summary K16-17 below)

Defiled: Existence as arising is always defiled, and by all the defilements of the sphere to which it belongs.

Four wombs:

i) ‘Womb of beings born from eggs’: beings who arise from eggs, geese, cranes, peacocks, etc.

ii) ‘Womb of beings born from wombs’: beings who arise from a womb, elephants, horses, cows, pigs, etc.

iii) ‘Wombs of beings born from moisture’: beings who arise from the exudation of the elements, earth, etc., -

worms, insects, etc.

iv) ‘Womb of apparitional beings’: beings who arise all at once, with their organs neither lacking nor deficient,

with all their major and minor limbs. These are called apparitional, because they are skillful at appearing, and

because they arise all at once [without an embryonic state, semen and blood]; such as gods, beings in hell, or beings

in an intermediate existence.

Humans & Animals are of all 4 types; Beings in Hell, Devas & antarā-bhāva are apparitional; Pretas are born from a

womb and apparitional.

Apparitional birth is the ―best‖ – but Buddhas are born from wombs (to encourage & reassure beings, and leave relics).

3. Existence in and of itself (purvakala-bhāva)

How do beings last?: ―Everyone lasts through food…Food signifies that which makes existence (bhāva) grow… food

has for a result causing to endure, causing to go ‗those that exist‘, of favoring ‗those desiring re-existence

(sambhāvaisin).‘‖

Four Types of Food: (i) Food by the mouthfuls exists in Kāmadhātu… In the three Dhātus, (ii) contact, (iii)

volition, and (iv) consciousness, when they are impure, are food…(i) Food by the mouthful makes the body grow,

while (ii) contact makes the mind grow. These two foods which cause that which is born to live, and which are similar

to a wet-nurse, are the major items for the duration of a being who is born. (iii) Mental volitional action which is

active, projects a new existence; this new existence, thus projected, is produced from the seed which is the (iv)

consciousness ‗informed‘ through action. Mental volitional action and the consciousness are thus the two foods which

cause birth, which are similar to a mother, and which are the major items for the production of the existence of a being

who has not yet been born.‖

4. Existence at death (maraṇa-bhāva)

With a neutral sensation: ―The mind consciousness, at death and at birth, is associated with the sensation of

indifference, upeksa…This sensation is not active; the other sensations are active and, as a consequence, an arising and

a dying consciousness cannot be associated with them, for, in this hypothesis, it would itself be active.‖

Where consciousness dies: ―When death is gradual, the manas dies in the feet, at the navel, in the heart, accordingly

as the being goes below, among humans, among the Suras [gods], or is not reborn…[Consciousness though

nonmaterial is bound to the organ of touch, its point of support, thus:] The consciousness dies through the destruction

of the organ of touch, which takes place in a certain place. Towards the end of life, the organ of touch perishes bit by

bit; at the end it remains only in a certain part of the body where it finishes by disappearing.‖

B. The Container World

- The World of Beings (sattva-loka) above only pertains to living beings. The Physical or Container World (bhājana-

loka) is a description of the physical arrangement and inter-relationships of the universe in which beings live.

Process of the World, Temporal Cosmology (Ch III, K89-102)

A Kalpa (劫波) is an extremely great span of time, or an eon. ―Of what does a kalpa consist? The kalpa is by nature the five skandhas.‖ (K93). There are different types of kalpas:

Maha-Kalpa (Great Kalpa = 80 small (antara) kalpas (K93)) – Cycles through 4 Kalpas:

1. Kalpa of Creation

(vivarta-kalpa)

=20 small kalpas:

2. Kalpa of Duration or Abiding

(vivarta-siddha-kalpa)

=20 small kalpas (K91-92):

3. Kalpa of Disappearance

(samvarta-kalpa)

=20 small kalpas:

4. Kalpa of Emptiness

(samvarta-siddha-kalpa)

=20 small kalpas:

1. The world is created.

2.-20. World is filled with beings

(Human lifespan is ―infinite‖)

1. The lifespan of humans, from infinite decreases to 10 years in length

2.-19. 18 kalpas where lifespan goes from 10 years in length to 80,000 years and

back down to 10 years in length, & in 20. From 10 years to 80,000 years in length

1.-19. The world is emptied of beings.

20. The world is destroyed.

No receptacle world.

Beings all reside in the

Rupa heavens.

Lasts from the primordial winds

until the production of hell-beings.

―the seed of a new universe is wind,

a wind endowed with special

powers which have their beginning

in the actions of creatures. And the

instrumental cause (nimitta) of this

wind is the wind of Rupadhatu

which is not destroyed.‖ K90: ―The

winds come gradually and, finally,

constitute a circle of wind; then

there arises all of the receptacles as

we have just described: a circle of

water, a sphere of gold, Meru, etc.

The mansion of Brahma appears

first and then all the mansions until

those of the Yamas. But this is only

after the circle of wind arises. The

physical world is thus created, and

the world is now created to this

extent.

―2. Then a being, dying in

Abhasvara, is born in the mansion

of Brahma which is empty; other

beings, dying one after the other in

Abhasvara, are born in the heaven

of the Brahmapurohitas, the

Brahmakayikas, the Paranirmita-

vasavartins and the other gods of

Kamadhatu; in Uttarakuru,

Godaniya, Videha, and Jambudvipa;

among the Pretas and animals; and

in the hells. The rule is that the

beings who disappear last reappear

first. When a being is born in the

hells, the period of creation, of

twenty small kalpas, is finished, and

the period of duration begins…‖

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 Lasts from the non-production of hell-

beings until the destruction of the

receptacle world. K90: ―When not a

single being remains in the hells, the

destruction of beings in hell is

achieved, and the world has been

destroyed to that extent: if a being of

this universe has committed any

actions which should be retributed in

hell, the force of these actions causes

him to be reborn in the hell of another

universe not in the process of

destruction…―Among humans of

Jambudvipa, a person enters by

himself, without a teacher, by reason of

dharmata [see VIII.38, transformations

of dharmas], into the First Dhyana.

Coming out of this Dhyana, he

exclaims, ‗Happy is the pleasure and

the joy that arise from detachment!

Calm is the pleasure and joy that arise

from detachment!‘ Understanding these

words, other persons also enter into

absorption and, after their death, pass

into the world of Brahma. When, by

this continual process, there does not

remain a single person in Jambudvipa,

the destruction of the persons of

Jambudvipa is finished… The same

then holds for the gods of Kamadhatu.‖

K90: ―Then, by reason of the

exhaustion of the collective action

which has created the physical world,

and by reason of the emptiness of the

world, seven suns successively appear,

& the world is entirely consumed from

this sphere with its continents to Meru.

[continued in next column]

From this world thus

inflamed, the flame,

conducted by the wind,

burns the houses of the

world of Brahma…So

too, mutatis mutandis, is

the destruction through

water and through wind,

which are similar to

destruction through fire

but which extend

higher‖ [to the 2nd

and

3rd

dhyana rupa heavens

respectively].

K102 outlines a 64

kalpa cycle of

destructions:

7 destructions by fire

followed by1 by water

which repeats 7 times &

then 7 by fire and 1 by

wind. The 1st dhyana

heavens are destroyed

each time, the 2nd

dhyana heavens every 8

kalpas, & the 3rd

dhyana

heavens once every 64

kalpas [K100-101].

K90: ―The world, which

has been destroyed as

we have seen, stays

destroyed for a long

time—during twenty

small kalpas. There is

only space where the

world once was.‖

K98: ―The Sutra says, ‗There are visible beings, born of the mind, having all their

members, with complete and intact organs, of fine figure, of beautiful color, shining

by themselves, travelling through the air, having joy for their food, and living a long

time.‘ Yet there appeared the ‗juice of the earth,‘ the taste of which had the sweetness

of honey. One being, of greedy temperament, having perceived the smell of this

juice, took pleasure in it and ate it; the other beings then did the same. This was the

beginning of eating by mouthfuls (III.39). This eating made their bodies become

coarse and heavy and their luminosity come to an end: and then darkness appeared.

And then there appeared the sun and the moon.

―Because of the attachment of beings to taste, the juice of the earth gradually

disappeared Then prthiviparpataka appeared, and beings attached themselves to it.

Prthiviparpataka disappeared and a forest creeper appeared and beings then became

attached to it. This creeper disappeared and then rice grew, unworked and unseeded:

this rice, a coarse food, gave forth waste: beings then developed organs of excretion

and sexual organs; they then took different forms. Beings with sexual differences, by

reason of their previous habits, were seized by this crocodile which is wrong

judgment; they conceived an active desire for pleasure and so had sexual intercourse.

It is from this moment on that the beings of Kamadhatu were possessed by the demon

which is craving.

―One cut rice in the morning for the morning meal, and in the evening for the

evening meal. One being, of lazy temperament, made provisions. The others imitated

him. With provisions arose the idea of ‗mine,‘ the idea of property: then the rice, cut

and recut, stopped growing. Then they distributed the fields. One was the owner of

one field; one seized the goods of another. This was the beginning of robbery. In

order to prevent robbery, they came together and gave a sixth part to an excellent

man in order that he protect the fields: this man was given the name ksetrapa or

guardian of the fields, and, as he was a ksetrapa, he received the name of ksatriya.

Because he was very esteemed by the multitude, and because he charmed his

subjects, he became the Raja Mahasammata. This was the beginning of dynasties.

Those who abandoned the householder's life received the name of Brahmins. Then,

under a certain king, there were many bandits and thieves. The king punished them

by the sword Others said, ‗We have not committed such actions,‘ and this was the

beginning of lying…From this moment on, the bad courses of action, murder, etc,

increased and the lifespan of humans became shorter and shorter. It was reduced,

finally, to a length of ten years. There are thus two dharmas: attachment to taste and

laziness which are the beginning of this long degeneration.‖ (The first 19 small

kalpas terminate through 3 calamites: war, disease and famine K99.)