Chapter 30 Chapter 28 How to Reincarnate

During the kalpa of sentient beings, the bones of the body will not rot; Its accumulation is high and wide, as big as Mount Xumei. ——"Russian Words" According to Abhidhamma philosophy, in a person.At the time of death, karma (kamma), karma (kammanimitta), and end-of-life locality (gatinimitta) appear. Here, karma refers to the good and evil deeds of a person during his life and in the moment before death, that is, good and bad thoughts.One who commits the five felonies (garukakamma), killing one's father, etc., or one who has attained jhāna, will prevent the experience of this kamma at the moment of death.Because their power is so powerful that they can appear vividly in front of the creator's eyes, and can make other karma pale indifferent.A sentient being may also have asannakamma as the content of his dying thoughts.This is called pre-death karma.

In the absence of pre-death kamma, habitual good and bad actions (asannakamma) are present.Like a good doctor healing a sick person, or an honest monk teaching the Dhamma, or a thief stealing.All these subtle good and evil (katattakamma) become the content of the dying stream of consciousness. Karmic aspirations are the psychological representations of what you see, hear, taste, touch, and think that play a dominant role in creating some major good and bad karma.For example, butchers see blades or dying animals, doctors see sick people, and believers see idols worshiped. Unborn Dizhi refers to some signs and symbols of future habitats.This is often presented in front of the dying person, thus giving a bittersweet note.When these signals of future habitat appear, they should be adjusted at that time if they are not favorable.This can be done by influencing the thoughts of the dying person.The omens of these future habitats may be fire, forests, mountains, mother's genitals, celestial palaces and similar objects. (1)

Taking karma, or karma, or the sign of the future birth place as an object, the consciousness will flow down, even if it is instantaneous death. For convenience, let us imagine that a dying person is going to be reborn in this world, and the object of his thoughts should be some good karma. His life-continuing consciousness was interrupted, and disappeared after a moment of ups and downs.Thereafter, mind-door consciousness (mano varavajjana) arises and disappears.Thereafter enters a psychologically very important stage, that is, operational awareness.Under normal circumstances, this consciousness can run for seven moments, but at this time due to its weak power, it can only move forward for five moments.It lacks the ability to regenerate, and its main function is to standardize the new existence.Here, the object of its thoughts is favorable, and the consciousness experienced is also good.The latent consciousness registers or recognizes the thought objects received by it in two moments.However, this awareness may or may not follow at this time.Finally, death consciousness (cuticitta), the last moment of the present life, is present.

There is a misconception among some that life in the next life arises from this final consciousness of death.In fact, it does not have any special function by itself.What really leads to rebirth is all the possessions that are experienced in operational consciousness. With the cessation of death consciousness, one is really dead, and the material properties originating from the mind or food do not regenerate and function, only the material properties arising from the fire element continue until the body becomes dust. (2) At the same time as regenerated consciousness arises, body (bodydecad), gender (sexdecad), and mind (basedecad) arise. (kayabhavavatthudasaka) also arises in due time. (3)

So, according to Buddhism, sex is determined at conception, varies by karma, and is not an accidental collision of sperm and egg. (4) The disappearance of old consciousness in the previous life is the emergence of new consciousness in the next life.However, there is no constant entity transmitted from the past to the present. Just as a wheel only touches the ground at one point.Strictly speaking, we live only for an instant.We are always in the present, and this present is constantly passing into the irreversible past.In this ever-changing life course, each passing moment of consciousness imparts to its successor the full energy imprinted upon it.Thus, each new consciousness contains the potentialities of its predecessors.At the same time there is new content.When a person dies, consciousness is lost.In fact, it is disappearing all the time so that other consciousnesses can be reborn in samsara.This continuing new consciousness inherits all past experiences.Precisely because all feelings are indelibly imprinted in the ever-changing heart, which accepts the new and stores the old, all potential abilities are transferred from one life to another, regardless of the temporary dissolution of the body.In this way, it may remember past lives or events from the past.Such recall would not be possible if memory were based solely on brain cells.

Bhikkhu Shela Chela explained: "The new being that manifests in this karmic stream is not the same as the previous one, and the five aggregates are different from the previous five aggregates, not one. However, they are not completely different, because They belong to the same karmic flow, although occasionally there is some change in its present. In the world of senses, this change forms the present of a new being." According to Buddhism, death is the end of the mental and physical life of any being, the disappearance of one's energy (ayu), ie spiritual and material life (jivitindriya), heat (usma) and consciousness (Vinnana).

Death is not an annihilation.Although a specific life period is over, the power to continue to create life has not been cut off.Just as lights are the externally visible manifestation of invisible electrical energy, we are the external manifestation of invisible karma.A light bulb can be damaged and the light can go out, but the current is still flowing and the light can be regenerated on other light bulbs.Likewise, karma continues unaffected by physical dissolution.The disappearance of the former consciousness leads to the arising of a new consciousness in another world.But there is no unchanging, eternal entity that passes from the present to the future.

In the above circumstances, if the experience before death is good karma, then the subsequent rebirth consciousness will take the corresponding sperm and eggs of human parents as an object, then the rebirth consciousness (patisandhivinnana) will jump into the human life continuation period (bhavanga). (5) At the time of death, the continuity of the stream of consciousness is not broken, the stream of consciousness is not broken, there is no gap between the streams of consciousness. Rebirth happens instantaneously, no matter how far or near the place of birth.Just as a radio wave sent into the air is instantly picked up by a radio at the ready.The rebirth of the mental flow is also instantaneous, and there is no room for any bardo (antarabhava) in it (6).True Buddhism does not support the belief that the spirit of the deceased lingers temporarily for a brief period until it finds a suitable reincarnation.

In the Sutra of Questions of Milinda, the immediate question is perfectly expressed: King Milinda asked: "Then Venerable One, if one person dies here and is reborn in Brahma, but another person dies here and is reborn in Kashmir, which one will arrive first?" "They will arrive at the same time. What city were you born in, my lord?" "Born in a village called Kroshi, Naxian Venerable." "How far is Krosh from here, my lord?" "About twelve miles, my lord." "Now, my lord, think of the village of Crosh." "Okay, I've thought about it, my lord."

"Now think of Kashmir, Majesty." "Okay, I've thought about it, my lord." "Your Majesty, among the two, which one do you think more slowly, and which one thinks faster?" "Both are equally fast, my lord." "Similarly, Great King, the one who leaves here goes to Brahma no later than the one who leaves here goes to Kashmir." "Give me another example, my lord." "My lord, suppose two birds are flying in the air and will perch at the same moment, one of them is high and the other is low. Which bird's shadow do you think will be reflected first on the ground and which one will Afterwards reflected on the ground?"

"Two shadows will appear at the same time. In no particular order."(7) One might ask: "Are the sperm and egg ever ready, waiting to receive regenerative consciousness?" According to Buddhism.There are countless sentient beings, and the world is also infinite.Fertilized eggs are not the only way to regenerate.Earth, which is so insignificantly small in the universe, is not the only place where sentient beings can live.Human beings are not the only sentient beings left (8).In this way, it is possible to trust that there is always an adapted orientation waiting to receive the last thought.The landing point is always ready to accept the falling stone. [Note] (1) For the theory of "foreseeing the land of rebirth", please refer to WY Evans. Wins, "Tibetan Book of the Dead", p. 183. (2) According to Buddhism, there are four ways of producing the nature of matter: 1. Karma, that is, good and bad actions in the past; 2. Vadha, physical change, or fire containing hot and cold; 3. Consciousness, mind or mental states; 4. Aharo, nutrition in food; (3) See Chapter 25. (4) "Individual, especially at the time of conception, is determined by the chromophore of the gamete, so that the embryo has the potential to develop sex." F. Alexander, "Physical and Physical Medicine", p. 219. (5) Nalanda Elder, Abhidhamma Handbook, p. 273. (6) According to Tibetan Tradition, Dr. Evans Wens wrote that there is a place where sentient beings can stay for one day, two days, three days, five days, one week, up to forty-nine days.This view is contrary to Buddhism, Tibetan Book of the Dead, pp. 160165. (7) "Nalanda's Questions Sutra".First Product, pp. 127128. (8) "There are about a million planetary systems in the Milky Way galaxy that are not inhabited by sentient beings." F. Hawley, "The Nature of the Universe", p. 8789.