Conditioned by volitional formations, consciousness arises. (Part 2)

Due to past volitional formations (saṅkhāra)—the kamma of intentions (cetanā)—the rebirth-linking consciousness (paṭisandhi-viññāṇa) acquired for this present life cannot be changed. Since intentions vary in quality, one's physical and intellectual faculties also differ in grade and class. This life begins with the rebirth-linking consciousness sent forth by past volitional formations, and one must journey through this life according to the level determined by that consciousness. Some are born unattractive or deformed, some with low intelligence, some with physical disabilities. Being born into the human world in such flawed and abnormal conditions is due to the imperfection or inadequacy of one's past saṅkhāra volition. All parents wish to see their children born whole and complete. However, some children are born with severe impairments that parents cannot rectify; this is a result of their own kamma. If one argues it's due to unfit parents, the part where the rebirth-consciousness takes lodging with those particular parents still belongs to the individual. One should understand that congenital defects that cannot be remedied are the result of past saṅkhāra—the fruition of kamma. Cases where one is born well but later becomes impaired due to some cause may be partly due to kamma, but also due to a lack of effort, wrong application, or negligence. Today, I wish to continue by explaining that, except for the volition of restlessness (uddhacca cetanā), unwholesome, non-meritorious volitional formations (apuññābhisaṅkhāra) result in one type of consciousness: the unwholesome resultant mind-consciousness with indifference (akusala-vipāka upekkhā santīraṇa-citta). This is called rootless rebirth (ahetuka paṭisandhi). It is the consciousness by which beings in the woeful planes (apāya) take rebirth. Note that there are two types: fortunate rootless (sugati ahetuka) and unfortunate rootless (duggati ahetuka). Beings in the human world who are not fully capable (e.g., those lacking certain faculties) and the inferior class of devas in the Cātumahārājika heaven take rebirth in fortunate planes with the rootless resultant mind-consciousness with indifference (ahetuka kusala-vipāka upekkhā santīraṇa-citta); hence, it is called fortunate rootless. I mention this term here as I did not explain it yesterday. Although beings in the four woeful planes are innumerable, their rebirth-linking consciousness is only of one type: the unwholesome resultant mind-consciousness with indifference. It is called rootless because it is not accompanied by any of the six roots (hetu)—non-greed (alobha), non-hatred (adosa), non-delusion (amoha), etc. Those with rootless rebirth (ahetuka paṭisandhi) or two-rooted rebirth (dvihetuka paṭisandhi) cannot attain jhānas, path consciousness (magga), or fruition consciousness (phala). Even two-rooted rebirth, accompanied only by non-greed and non-hatred without the root of non-delusion (amoha, i.e., wisdom), cannot attain jhāna or path. So how could those with fortunate or unfortunate rootless rebirth possibly attain them? Jhāna, Path, and Fruition are transcendent states that can only be achieved with a foundation of wisdom. Therefore, individuals born without this foundation of wisdom have no opportunity to realize these transcendent states. Unfortunate rootless beings are hell beings, animals, hungry ghosts (pettas), and demons (asūrakāyas). Although their names differ, their rebirth-linking consciousness is the same. According to the strength of their unwholesome volitional formations, they are born into different planes, and the suffering they endure varies in intensity. What brings about this type of rebirth? It is the result of one's past unwholesome volitional formations. Among the twelve types of unwholesome volition (akusala cetanā), the volition of restlessness does not yield a woeful rebirth. However, if any of the remaining eleven types yields result, one is reborn in a woeful plane. Unwholesome deeds are performed in various ways—gently, cleverly, cruelly, forcefully, willingly, or circumstantially. Regardless of how it is done, if any of the ten unwholesome deeds (duccarita) reaches the level of kammic weight (kamma-patha), it becomes an unwholesome kamma capable of producing a woeful rebirth. Depending on the intensity (subtle or coarse) of the volition at the time of committing the unwholesome deed, one will obtain a corresponding woeful rebirth-linking consciousness. In a single lifetime, one performs various kammas. The kamma to which one is most attached arises at the time of death, near the death-consciousness (maraṇāsanna javana). If at that time one recalls unwholesome kammas, or visualizes the scene of committing an unwholesome deed, or perceives visions of the woeful plane one is about to enter, then there is no escape from the woeful state. One should understand that the non-meritorious volitional formation (apuññābhisaṅkhāra) has borne fruit. One should understand that one is about to assume a woeful existence. As long as one cannot exhaust and cease all kammas, these results will persist. Among the good and bad kammas performed in a lifetime, the kamma that appears at the moment of death determines the next rebirth-linking consciousness. If at the time of death one recalls a wholesome kamma, or visualizes the scene of performing a wholesome deed like watching a video recording, or perceives signs of the fortunate plane one is about to enter, then it is certain one will regain a fortunate existence. Therefore, as long as kammas are not extinguished, one cannot avoid their results. Due to the fruition of kamma, one continually changes between fortunate and woeful existences. Even if one now enjoys a fortunate existence, one should not be complacent. If kamma changes its course at death and one falls back to a woeful plane, it will be difficult to rise again. This is why the venerable Mogok Sayadaw taught about the suffering of saṃsāra—having to change heads. In this life, as a human, one has a human head; in the next life, as a dog, one must change to a dog's head; as a cow, to a cow's head. The suffering of changing heads is immense. If one falls into hell, one must endure a life of torture. If one becomes an animal, one dies being eaten by others. Even gentle animals like deer, antelope, hare, and rabbit—though they are pitied and eaten by vegetarians—are devoured alive when encountered by lions, tigers, etc. Even extremely fast animals like zebras or powerfully strong animals like bison and buffalo are hunted, bitten, and devoured alive by lions, tigers, leopards, and wolves. One can see such chilling scenes on Discovery Channel. Ah! The profound meaning of Mogok Sayadaw's words becomes vividly clear: dying by being eaten and chewed by others. Having to pay with one's body. One pays with one's body. If, due to one's kamma, one falls into such a state, one will likewise have to pay with one's body, being eaten and chewed. Thus, "conditioned by volitional formations, consciousness arises" refers to the arising of rebirth-linking consciousness. As soon as rebirth-linking consciousness arises, the mind-body (nāma-rūpa) comes into being. Where there is a body, there is no escape from aging, sickness, and death; one is submerged in suffering. Therefore, obtaining a body means encountering the Truth of Suffering (dukkha sacca). Whether one obtains a human body, a deva body, or a woeful body, it is solely the result of kamma. As the term "result of kamma" implies, it does not give goodness; it only gives result. It gives the great burden of the body, which is the Truth of Suffering. Although one may say that obtaining a human life and body is a good result, the inherent suffering of aging, sickness, and death clings to it, leaving no real advantage. Therefore, for the cessation of this mind-body (nāma-rūpa), while encountering the Buddha's teaching, one should strive with effort. By applying mindfulness and wisdom to see the faults of the body and the oppression of its arising and passing suffering, if one can cause the cessation of the causes—craving (taṇhā), clinging (upādāna), and kamma—then the resulting fruition of birth and rebirth-linking will also cease. The long journey of saṃsāra, carrying the heavy burden of the body's suffering, will finally come to an end, and one will attain the true peace of Nibbāna. I encourage you all in this endeavor. Ven. Dr. Ashin Parami