Conditioned by volitional formations is consciousness

Regarding "With ignorance as condition, volitional formations," as I explained yesterday, we are to understand the term 'volitional formations' (sankhāra) as referring to the twenty-nine types of mundane wholesome and unwholesome volitions (cetanā). However, in the link "Conditioned by volitional formations is consciousness," the term 'volitional formations' refers to all those same mundane wholesome and unwholesome volitions, except for the restlessness-accompanied volition (uddhacca-cetanā) at the moment of rebirth-linking (paṭisandhi) and the volition associated with supernormal knowledge (abhiññā-cetanā) during both rebirth-linking and life-continuum (pavatti). The term 'consciousness' (viññāṇa) refers to the nineteen types of rebirth-linking consciousness (paṭisandhi-viññāṇa) that arise in the three planes of existence and the thirty-two types of mundane resultant consciousness (pavatti-viññāṇa, lokiya-vipāka) that arise during life-continuum. Therefore, based on the term 'consciousness,' we must take both types: rebirth-linking consciousness and life-continuum consciousness. At the moment of rebirth, wholesome kammic formations (puññābhisaṅkhāra) cause the arising of fourteen types of consciousness: one rootless wholesome resultant equanimity investigating consciousness (ahetuka kusala-vipāka upekkhā-santīraṇa), eight great resultants (mahā-vipāka), and five form-sphere resultants (rūpāvacara-vipāka). Unwholesome kammic formations (apuññābhisaṅkhāra), excluding the restlessness-accompanied volition, cause only one type: the unwholesome resultant equanimity investigating consciousness (akusala-vipāka upekkhā-santīraṇa). Immaterial-sphere kammic formations (āneñjābhisaṅkhāra) cause the four types of immaterial-sphere resultant consciousness (arūpāvacara-vipāka). (14 + 1 + 4 = 19) During life-continuum (pavatti), the eight great wholesome volitions (mahā-kusala cetanā), which are wholesome kammic formations, cause sixteen types of consciousness: eight rootless wholesome resultants (ahetuka kusala-vipāka) and eight great resultants (mahā-vipāka). The five form-sphere wholesome volitions (rūpāvacara-kusala cetanā) cause the five form-sphere resultant consciousnesses. Unwholesome kammic formations cause the seven types of unwholesome resultant consciousness. Immaterial-sphere kammic formations cause the four types of immaterial-sphere resultant consciousness. This detailed explanation is given according to the method found in the Abhidhamma texts for clarity. The essential point is that because of volitional formations, consciousness arises. In terms of consciousness, there are two types: rebirth-linking consciousness and life-continuum consciousness. The life-continuum period refers to the entire lifespan from the rebirth-linking consciousness until the death consciousness. Thus, it is shown that both the arising of rebirth and the experiences throughout life are caused by kamma. Since consciousness is the result of kamma, these resultant states do not appear without a cause; they are effects that arise due to specific causes. Here, the rebirth-linking consciousnesses are those that arise at the moment of conception. The rootless wholesome resultant equanimity investigating consciousness is the rebirth consciousness for some human beings and some devas in the Realm of the Four Great Kings (Cātumahārājika). Those who are not fully endowed, such as people with intellectual disabilities, the deaf, or the mute, took rebirth with this type of consciousness, so they lack full intellectual capacity. Although they were reborn as humans or devas due to wholesome kamma, the volitions (sankhāra) behind that kamma were weak—wholesome actions performed with little faith or understanding. When performing wholesome deeds, sometimes there is no strong volition or understanding; one might act merely due to circumstance. If this kind of weak wholesome volition is what is recalled near death, it leads to a low grade of human or a low-grade Cātumahārājika deva existence. Even before giving, one might be irritated or disappointed; during the act, there might be no thought of the good results of giving; and after giving, one might feel dissatisfied upon reflection. Although this deed is a wholesome kammic formation, its result is an inferior human body. Even though one obtains a human life, it is not a satisfactory one. It might be better than falling into a woeful state, but that's about all that can be said. Therefore, when performing wholesome deeds, one needs to be especially careful and have some understanding of the Abhidhamma. About ten years ago, in a village in a rural area, a man who ran a gambling made a donation. He offered food fried in pork fat. The donor himself announced, "I'm not focusing on the merit; I'm focusing on the offering itself." Since he was a gambler, he had many friends, and he couldn't estimate how many people would come for the food or how much pork would be needed. So, he bought live pigs and kept them penned. When the pork ran out, he would slaughter one pig, cook it, and serve it. This repeated. His intention to offer food was good, but it was completely devoid of wisdom and mixed with unwholesome factors. The small good intention was overwhelmed. Like "one penny's worth of merit and a pound's worth of hell," the unwholesome aspects were far greater. This kind of merit does yield a result, but it would be a rootless (ahetuka) wholesome resultant. If it results in being mute, deaf, or intellectually disabled, then due to one's own kamma, one ends up in an unfortunate, unattractive, and socially outcast state. Therefore, we must be mindful to avoid such kinds of meritorious deeds. The four wisdom-disassociated great resultants (mahā-vipāka ñāṇa-vippayutta) are also rebirth-linking consciousnesses that can occur in humans and devas. Please also remember that 'consciousness' (viññāṇa) is another name for 'mind' (citta), to avoid confusion between the terms. Although these beings are human or deva, they are of inferior intelligence and are called dvihetuka (double-rooted) rebirth individuals. Why does this happen? It is also due to their past wholesome kammic formations. At the very least, they performed the wholesome deed with the wisdom of trust in kamma (kammassakatā ñāṇa). However, it was surrounded by unwholesome states before and after. Wholesome deeds performed with irritation beforehand or regret afterwards also lead to this kind of dvihetuka rebirth. When giving, one must be resolute. If not, such thoughts can creep back in. Before giving, one should decide, calculate if one can afford it, and then give decisively so there is no reason for regret later. If not resolute, thoughts like, "If I hadn't given this, I could have bought a good computer," will arise, and these regrets weaken one's merit. This kind of wholesome kammic formation will yield a dvihetuka result. Another type is when, while performing the wholesome deed, there is no wisdom of trust in kamma. It is surrounded by unwholesome states before and after. Before the deed, one was content and free from unwholesome faults; after the deed, one is also content and free from unwholesome faults. However, during the very act of giving, no wisdom of trust in kamma (kammassakatā ñāṇa) or insight knowledge (vipassanā ñāṇa) arose; one just performed the deed mechanically. This kind of wholesome kammic formation also results in a dvihetuka rebirth. Those who take dvihetuka rebirth are human, but their level of intelligence is not sufficient. Their intellectual quality is not adequate, so even if they meet a Buddha, they cannot attain jhāna or Path and Fruition. So, we should consider those with inferior intellectual quality as dvihetuka individuals. Although this happened due to their wholesome kammic formations, the merit they performed was weak, so the result is also not full and complete. They become human or deva, but in this life, they cannot achieve liberation and miss out on their own benefit. The four wisdom-associated great resultant consciousnesses (mahā-vipāka ñāṇa-sampayutta) are tihetuka (triple-rooted) rebirth-linking consciousnesses. These are also the rebirth consciousnesses of humans and devas. Humans and devas of superior intellectual quality and high standing took rebirth with one of these four types of consciousness. They can attain jhāna and Path and Fruition. If they meet a Buddha, an Arahant, or a good teacher and strive diligently, they can attain the noble Dhamma. This is also due to their wholesome kammic formations. When they performed the wholesome deed, they did it with wisdom. Before the deed, they were joyful and free from unwholesome faults; after the deed, they were satisfied and free from unwholesome faults. This kind of wholesome kammic formation yielded this result. This type of merit is superior; it is called tihetuka ukkaṭṭha kusala (superior triple-rooted wholesome karma). When this kind of merit bears fruit, one will obtain a human or deva life that is truly worthy and fitting. Therefore, when performing wholesome deeds, it is crucially important not to do it casually but with seriousness. Before the deed, dwell free from fault, keep the mind clear. During the deed, dwell free from fault, keep the mind clear. As the saying goes, "While performing the deed, accompany it with the wisdom that sees the result of kamma" – at the moment of giving or offering, generate the wisdom of trust in kamma (kammassakatā ñāṇa) or some level of insight knowledge (vipassanā ñāṇa). After the deed, dwell free from fault, keep the mind clear. Only then will your merit become tihetuka ukkaṭṭha kusala. Only this kind of wholesome kammic formation will result in rebirth with a tihetuka paṭisandhi-viññāṇa, becoming a human or deva of proper standing, a tihetuka individual, one capable of attaining jhāna, Path, and Fruition. Understanding how to perform merit correctly and doing it systematically is extremely important. Here, giving (dāna) is used as a clear example, but merit includes any of the ten bases of meritorious action (puññakiriyāvatthu). Whether giving, observing precepts (sīla), or developing meditation (bhāvanā – both serenity samatha and insight vipassanā), any one of the ten Abhidhamma-classified bases of merit is a wholesome deed. The key point to remember is: when performing merit, ensure wisdom is present – the wisdom of faith in kamma, or ideally, a flash of insight wisdom. Before, during, and after the act, keep the mind clear. Do not allow any unwholesome defilements to contaminate your merit. Then it will become tihetuka ukkaṭṭha kusala. Only this merit will result in the arising of a tihetuka paṭisandhi-viññāṇa, and you will become a tihetuka individual. It is quite difficult to distinguish exactly what type of person is dvihetuka and what type is tihetuka. The Most Venerable Mogok Sayadaw said that if you can see phenomena (dhamma) arising and passing away, you can decide for yourself that you are a tihetuka person. So, if you want to know whether you are dvihetuka or tihetuka, strive to see arising and passing away. If you can see it, then you can believe that in this very life, if you practice correctly, you can attain Path and Fruition. Ven. Dr. Ashin Parami