The link of Birth or Jati; "The Dependent Origination Series!" with Delson Armstrong

Dependent Origination, The Link of Birth, by Delson Armstrong. Introduction. The purpose of this booklet is to help the earnest seeker understand the concept and the links of dependent origination. The Buddha used the term paticca samuppada, which is Pali for dependent origination. This is the most important idea to be understood on the journey to Nibbana. When one understands dependent origination, one understands himself, herself, and the world. It is truly the answer to the question of, who am I? This is a 12-part series of small books for each of the 12 links. This is the second book on the 11th link of jati, or birth. Later, all these booklets will be combined into a larger book, or books.

In this book, the link of jati, or birth, is explained in detail. Dependent Origination. Samyutta Nikaya 12.11. Monks, I will teach you dependent origination. Listen to that, and attend closely, I will speak. Yes, Venerable Sir, those monks replied. The Blessed One said this: And what, students, is dependent origination? With ignorance as condition, volitional formations come to be. With volitional formations as condition, consciousness. With consciousness as condition, name and form. With name and form as condition, the six sense bases. With the six sense bases as condition, contact. With contact as condition, feeling. With feeling as condition, craving. With craving as condition, clinging. With clinging as condition, existence. With existence as condition, birth.

With birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, students, is called dependent origination. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations. With the cessation of clinging, cessation of existence. With the cessation of existence, cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure and despair cease. Such is the cessation of this whole mass of suffering. Non-jati, birth. And what, monks, is birth? In whatever beings of whatever group of beings there is birth, coming to be, coming forth, the appearance of the aggregates, the acquisition of the sense bases, that, monks, is called birth.

DN 22 Mahasatipatthana Sutta. If you're reading this, then you've already been born. On a larger scale, you have already experienced at least one birth by virtue of your existence here and now. Jati is a word that, like many concepts within dependent origination and the broader aspects of the Dhamma, is multifaceted. Like Sanskrit, Pali is a polysemous language, meaning that words, similar to English, can have different interpretations, depending on context and wordplay found throughout the suttas. Understanding jati corresponds to understanding dukkha, as discussions of dukkha typically begin with jati, which can be translated as birth and, in certain contexts, as rebirth.

On a cosmic level, jati signifies the rebirth from one lifetime to another. Yet this does not imply a singular consciousness reincarnating from one life to the next, as in reincarnation. Reincarnation suggests that one incarnation, be it the soul, self or consciousness, is perpetually experiencing multiple lifetimes. In contrast, rebirth entails the arising and passing away of consciousnesses in every moment, put simply. This leads to the question, how does this process translate into an understanding of rebirth on a cosmic or macro scale? We will explore this in detail along with different forms of conception, the processes that arise from conception, and the types of aggregates and sense bases that manifest at every level of rebirth in relation to the three spheres of existence and some general karmic catalysts.

After examining the macro level, we will delve into the micro or quantum level of rebirth, comprehending the arising and passing away of consciousnesses in every moment, as well as what birth of action means in relation to its preceding links, dependent origination, and the processes of kamma, choice and patterns of thought and behavior, meaning of jati. The word jati derives from the Sanskrit jata, meaning to come into existence or to be born. Unfortunately, over generations, this term became misconstrued, particularly through its association with the caste system.

Originally, jati referred broadly to types of people or as a way to classify individuals. It categorized people into brahmins, kshatriyas, vaishyas, shudras, servants, with further subdivisions like potters or cobblers. The belief was that one's family determined their lifelong occupation. This concept degraded further into notions of untouchability, where some were deemed cleaner or superior based on birth, while others were oppressed. In D.N. 27, the Agganna Sutta, the Buddha challenged this notion. He explained these classifications were originally based on people's tendencies and career choices, not fixed by birth alone. He emphasized that one's actions and choices, kamma, create new kamma, shaping social roles over time based on individual inclinations.

Inclinations, whether as leaders, workers, administrators, merchants, warriors, or scholars. Society's evolution, tainted by craving, corrupts these roles. The Buddha reintegrated the true meaning of jati, rejecting it as a marker of race, caste, gender, or appearance imposed by society. He taught that there are no inherently superior or inferior individuals. He also recognized a fifth group, the wanderers, who forsake societal roles to seek liberation from dukkha. This group transcends conventional categories, dedicated solely to the path leading to the end of suffering. Thus, jati does not confine someone to a predetermined role in life, but designates their character based on past deeds influencing their conditions and circumstances. On a broader inter-life scale, one's birth reflects the accumulated cravings and regrets from previous lives, known as abhisankharas.

This concept will be explored further in the next section. Cosmic Rebirth. Imagine finding yourself in a blackout with no electricity. Using your smartphone light, you locate a matchbox and candles. You strike a match to light one candle. When the match burns out, you use the candle's flame to light the others. Did the flame from the match transfer to the candle? Did the candle flame transfer to others?

Each flame is neither the same as nor entirely different from the last. This analogy sheds light on rebirth. Consciousness, like a flame, transfers elements of heat and light, formations from one moment to another, or from one life to the next. If the initial flame extinguishes, does the new one also perish? No, as long as there is new fuel, the candle itself. Here, the candle symbolizes nama-rupa, fueling processes like contact, feeling, perception, intention, and attention, fettered by conceit, craving, and karma. Consciousness arises dependent on these formations and passes them to the next link in quantum-dependent origination. Similarly, on a cosmic scale, it transfers from one life to the next. It's not the same consciousness persisting, but one arising and passing away, giving rise to another set of formations and consciousness.

The first consciousness transfers craving, conceit, or ignorance, and its formations fuel the arising of another consciousness. Consider a person on their deathbed, perhaps surrounded by family or alone. This scenario affects their mental state. Inwardly, their mind flashes back to different points in life, recalling joys and regrets. They see visions, loved pets, unfulfilled promises, beings in suffering, or celestial beings, indicating their destination.

Strong reactions, craving, aversion, identification, shape formations at death's final moment. As one consciousness dissolves, another arises, conditioned by these formations, linking with rebirth in various realms. Throughout life, inclinations shift based on choices rooted in mindfulness or lack thereof, strengthening or weakening fetters and formations. Automatic choices solidify inclinations, determining future destinations within the cycle of kamma and dukkha. Consistent unwholesome or wholesome choices perpetuate themselves, leading to their consequences. Even wholesome states have an expiration, causing viparinamaduka, dependent on available karmic fuel, potentially leading to states of loss unless one enters the stream. The goal isn't accumulating points in samsara's scoreboard, but realizing the emptiness of the player. The path to Nibbana begins by overcoming the belief in a personal self, doubt, and attachments, leading to awakening and liberation from lower realms.

This realization closes off the possibility of further lower realm births. 6. Classifications of rebirth. To understand how rebirth arises based on kamma and choices, we can categorize it into six main classifications, each relating to different planes of existence, grouped into three categories of nama-rupa subtleties. These categories are: Kamadhatu, planes of sensual experiences; Rupadhatu, refined form realms; and Arupadhatu, formless realms. The six classifications of rebirth are as follows. First, being born into adverse conditions and continuing unwholesome paths. Second, born into adversity but choosing to lead a wholesome life. Third, born into adversity and attaining Nibbana. Fourth, born into favorable conditions but falling into unwholesome choices. Fifth, born into favorable conditions and continuing wholesomeness. And sixth, born into favorable conditions and attaining Nibbana.

Consider someone born into poverty without family support, possibly turning to violence or crime. Conversely, another in similar circumstances may uplift themselves, becoming a leader and source of inspiration. In the third case, despite success, they seek spiritual peace through the Dhamma, eventually attaining Nibbana and becoming a stream winner, foreclosing lower realm births. For those born in affluent settings, making unwholesome choices can lead to downfall despite initial advantages.

Conversely, wholesome choices in such contexts can bring renown and positive rebirth. Some may use their advantages to delve into spiritual inquiry, eventually finding the Dhamma and progressing towards awakening. These examples illustrate the power of choice, intention, and behavior. Even wholesome actions, while less fettered by craving or aversion, can still be rooted in ignorance and conceit. This perpetuates rebirth on both micro and macro scales, where clinging to wholesomeness may lead to viparinamaduka, and attaining a better next life remains conditioned and impermanent. Complete liberation from rebirth and dukkha, nirodha, is achieved only by the arahant, who eradicates all fetters through wisdom, abandoning tanha and achieving total nirodha with the perfection of magha. Until then, even those on the path experience rebirth. The once-returner, sakadagami, returns once to the central realms. The non-returner, anagami, is reborn in refined form realms, and only the arahant transcends rebirth and suffering altogether. Defining a sentient being and the four modes of conception. Sariputta, there are these four kinds of generation. What are the four?

Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation. MN 12 Mahasihanada Sutta. Before we understand the four main ways of conception, under which there are subcategories, let's understand what a being is and what it is not in the Buddha's dispensation. This is crucial because the Buddha refers to rebirth of beings in samsara. These beings are known as satta in Pali. In SN 23.2, Satta Sutta, the Venerable Radha asks the Buddha, Venerable Sir, it is said, a being, a being. In what way, Venerable Sir, is one called a being? And the Buddha responds with: One is stuck, Radha, tightly stuck in desire, lust, delight, and craving for form. Therefore, one is called a being. One is stuck, tightly stuck, in desire, lust, delight, and craving for feeling.

Therefore, one is called a being. One is stuck, tightly stuck, in desire, lust, delight, and craving for perception. Therefore, one is called a being. One is stuck, tightly stuck, in desire, lust, delight, and craving for formations. Therefore, one is called a being. One is stuck, tightly stuck, in desire, lust, delight, and craving for consciousness. Therefore, one is called a being. To clarify the concept of sentient beings, it's crucial to differentiate between sentient and non-sentient life forms in Buddhist teachings. Sentient beings are those capable of producing kamma, driven by intention and self-awareness, while non-sentient life forms lack these qualities. In Buddhist doctrine, the animal realm includes birds, reptiles, and insects, which exhibit behaviors driven by craving, survival instincts, and rudimentary self-awareness.

Conversely, life forms such as bacteria, protozoa, fungi, viruses, and plants, though vital for ecosystems and sustaining other beings, do not exhibit sentience as understood in Buddhism. They operate based on genetic programming and environmental cues, rather than intention or kamma-producing actions. The Buddha and his followers respected all life forms, including plants and trees, recognizing their importance for sustaining life. However, the distinction lies in the presence of intention and self-clinging, which characterize sentient beings. Non-sentient life forms function according to genetic presets, much like programmed instructions and software, aiming primarily to grow and reproduce. They lack the complexity of intentionality seen in sentient beings who navigate their existence through choices influenced by craving and perception.

Arahants, those who have attained enlightenment, retain intentionality, but are liberated from craving and fetters that bind them to rebirth. Their actions are rooted in wisdom and compassion, rather than self-centered desires, marking a profound difference from non-sentient life forms. Within the animal realm, there is observable complexity in social structures, mating behaviors, and survival strategies. Animals demonstrate various degrees of intentionality, from instinctual behaviors to intricate social roles and strategies for survival. They exhibit emotions, form social bonds, and respond to environmental stimuli in ways that reflect their capacity for perception and intention. Thus, the definition of a sentient being, in Buddhist terms, encompasses not only the possession of mental aggregates, but also the presence of craving, identification, and intention related to these aggregates.

This understanding helps differentiate sentient beings from non-sentient life forms within the framework of Buddhist teachings. Egg-born Generation. What is egg-born generation? There are these beings born by breaking out of the shell of an egg. This is called egg-born generation. MN 12, Mahasihanada Sutta. Egg-borne generation occurs in two distinct ways, across various species. In the first method, internal fertilization by the father precedes the egg being laid by the mother. The developing being inside the egg absorbs nutrients from the yolk until it matures and hatches. This process is typical among birds, most reptiles, many insects and arachnids, some fish, and all monotremes like echidnas and platypuses. In the second method, the mother spawns the eggs, which are then fertilized externally by the father after being laid.

This approach is common among many fish and amphibians, where numerous eggs are released and fertilized to enhance the species. Survival chances. As the embryos develop within these eggs, they draw nourishment from the egg's nutrients until they are ready to hatch. Occasionally, parthenogenesis occurs, where eggs are fertilized solely by the genetic material of the mother, without involvement from a father. Once consciousness stabilizes within the newly formed genetic blueprint of the fertilized egg, it dissipates, continuing the cycle of arising and passing away of consciousnesses as the developing lifeform's aggregates and sense bases to experience its environment. Throughout these developmental processes, rebirth of consciousness occurs continuously with new formations generated by the developing lifeform's interactions within the egg.

Womb-born Generation. What is womb-born generation? There are these beings born by breaking out from the womb. This is called womb-born generation. MN 12, Mahasihanada Sutta. Many mammals, some amphibians, certain insects, some arachnids, sharks, some reptiles, and all marsupials undergo gestation within the mother's womb. After the father fertilizes the mother's ovum, their genetic material combines, and consciousness becomes stationed within the developing embryo. In cases of womb generation, parthenogenesis can also occur. During gestation, the developing life inside the mother receives nourishment either through an umbilical cord in mammals, a yolk inside the mother in amphibians, reptiles, and some fish, or through a pouch in marsupials where the fetus continues its development while suckling from the mother's teats for further nourishment.

Limb development and the formation of aggregates and sense bases characterize the evolution of life in the womb. Throughout this developmental process, there is continuous rebirth of consciousness with new formations generated by the responses and interactions of the developing being inside the womb. Moisture-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten porridge, in a test pit, or in a sewer. This is called moisture-borne generation. MN 12, Mahasihanada Sutta. Beings born via moisture primarily include larvae, such as maggots, which later transform into flies after hatching from tiny eggs. These eggs are typically laid in moist and often unsanitary environments, such as trash, feces, fermented drinks, rotting food, drains, standing water, rotting meat, and decaying organic matter.

For instance, houseflies emerge from trash and feces, fruitflies from fermented drinks and rotting food, drainflies from stagnant water, blowflies from decaying flesh, and gnats from moist, decaying organic debris. Mosquitoes lay their eggs in standing water or other moisture-rich areas before hatching. These beings originate either through fertilization by the father inside the mother or through parthenogenesis, with consciousness entering the genetic material at conception. They proceed to develop aggregates and sense bases while within the egg, and formations continue to drive the arising and passing away of consciousness in these beings. Spontaneous generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds. This is called spontaneous

generation. MN 12, Mahasihanada Sutta. Spontaneous generation refers to the birth of beings in realms such as the hell realms, hungry ghost realms, deva realms, brahma realms, or the formless realms. This form of conception, if it can be termed as such, involves the creation of a fully formed being that appears seemingly out of nothing. In reality, these beings spontaneously arise dependent upon the kammic formations from their previous life, which are carried forward to their next life through consciousness. This consciousness then dissipates upon the generation of nama-rupa or nama in the subsequent realm. Essentially, it is their kamma that determines the creation of another body influenced by craving, conceit and ignorance. For instance, if a being experiences fear and regret and sees visions of torture and pain, they are destined for the hell realms, Niraya, and the form of their body in these realms reflects this kamma.

Conversely, if a being encounters beautiful visions and is greeted by angelic figures, their body in the heavenly realms will reflect their good kamma. In the following sections, we will delve deeper into this understanding of kamma and its underlying catalysts for rebirth in the Kamadhatu, Rupadhatu and Arupadhatu, general catalysts for rebirth in Kamadhatu. To deepen our understanding of rebirth and its connection to kamma, choice and intention, it is crucial to recognize the types of choices and actions that lead beings into various states of rebirth across different realms. Central to this understanding is the acknowledgement that the fuel of Samsara is generated by craving, conceit, aversion, ignorance, and other defilements of the mind. These defilements can be categorized under three main kilesas or impure mental states: lobha, greed, dosa, hatred, and moha, delusion.

The sixteen defilements encompass abhijjha-visamalobha, coveting another's property or qualities; vyapada, ill will and hatred; kodha, anger; upanaha, keeping a grudge; makkha, disparagement; palasa, competitiveness; issa, jealousy; macchariya, stinginess; maya, deceit; sathaya, hypocrisy; thambha, stubbornness; sarambha, quarrelsomeness; mana, conceit; atimana, arrogance; mada, self-infatuation; and pamada, carelessness. While wholesome qualities such as generosity, observing ethical precepts, and practicing kindness and compassion can lead to a better rebirth, they may still be rooted in ignorance and conceit. Complete eradication of rebirth requires cutting off the fetters, defilements, taints, and underlying tendencies at their root. Rebirth into realms lower than the human realm is generally caused by these defilements, particularly the first three fetters: sakkaya-ditthi, belief in a personal self; vicikiccha, doubt in the Buddha, Sangha, Dhamma, and what is wholesome or unwholesome; and silabbata-paramasa, misconception that rites, rituals, or morality alone lead to Nibbana.

While these fetters do not directly lead to the hell realms, they can pave the way or contribute to rebirth in lower realms. The intensity of unwholesome thoughts, speech, and actions at the time of death, combined with prevalent defilements, determines the specific lower realm into which a being will be reborn. Rebirth into realms higher than the human realm results from mixed kamma with a predominance of wholesome kamma. For example, lower devas may experience some distress and envy due to residual effects of defilements, whereas the highest devas enjoy the fruits of predominantly wholesome choices and actions from past lives, albeit still rooted in some form of conceit and sensual craving. Even Mara, residing in the highest heavens, harbors intentions rooted in certain defilements.

Next, we will examine each of the five main divisions of the sensual realms, hell, animal, hungry ghost, human, and deva realms, and delve into the general causes for rebirth within them. Our discussion will culminate in an exploration of the human realm within the context of the Kamadhatu. Through this exploration, we aim to understand how to utilize the path to relinquish defilements and fetters associated with each type of rebirth. Rebirth in Niraya. In Niraya, or the hell realms, there are three categories of beings: 1. Yama, not to be confused with a Yamadeva, who is the clerk of these realms; 2. the inflictors of punishment, and those who are to experience the punishment as a result of their unwholesome choices.

When a being dies in one life, if they see manifestations of torture and dread, and their mind is filled with fear, anger, and regret, the formations rooted in these unwholesome states will give rise to a consciousness that then transports these karmic formations that spontaneously generate a body with the mentality rooted in unwholesome states. They possess all five aggregates and sixth sense bases, and their nervous system is enhanced for experiencing a greater level of pain. The new being is escorted by the nirayapala, or the inflictors of punishment, to Yama's station. Yama is not a judge in this case. Instead, he asked the being some questions, as per MN 130, Devaduta Sutta, he asked the being if they saw the divine messengers in the form of a helpless infant, an elderly person with signs of aging, a sick person, a person punished in the human realm for their bad deeds by the relevant authorities, and a corpse.

In other words, while in the human realms, all are reminded of the impermanence of life and the law of kamma in the form of cause and consequence. Yet the being responds to Yama first in the negative. Still, when Yama clarifies that these messengers are in the form of the signs of conditioned reality, the being responds in the affirmative. Yama, at each point of questioning, after the being responds in the affirmative, says corresponding to the five signs, "Good man, did it never occur to you, an intelligent and mature man? I, too, am subject to birth. I am not exempt from birth. Surely I had better do good by body, speech, and mind. Good man, did it never occur to you, an intelligent and mature man?"

"I am not exempt from death. Surely I had better do good by body, speech, and mind." After each case, the being will say they were unable to because they were careless and negligent. One way to understand this is while these beings did see these things, they did not pay heed to them to reflect and change their unwholesome ways.

Finally, Yama says, in each case, "Good man, through negligence, you have failed to do good by body, speech, and mind. Certainly, they will deal with you according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods. This evil action was done by you yourself and you yourself will experience its result." Yama confirms with this statement that all beings are liable to the effects of their actions and it is their kamma that will determine their punishment in hell. No one else will be there to inherit their kamma.

They themselves will have to suffer the consequences. He then says nothing, not passing any judgment. After this, the Nirayapala will escort the being to their respective place in the hell realms. After every meeting, Yama laments his condition. He is a clerk of the lowest realms while also experiencing the kamma of a Deva and wants to be taught the Dhamma in full. This lamentation is from N336, Devadutta Sutta. "Those in the world who do evil deeds are punished with such diverse tortures, oh, that I might attain the human state, that a Tathagata-Arahant, perfectly enlightened one, might arise in the world, that I might attend upon that Blessed One, that the Blessed One might teach me the Dhamma and that I might come to understand his Dhamma."

Those beings designated as yama in the hell realms have mixed kamma. While they do not themselves deserve punishment in hell, their past actions of wrongful judgment or undue attachment to their role as judges lead them to this station. At death, filled with regret and remorse, their karmic formations transport them to the hell realms where they assume the role of clerks, experience the boredom of administrative duties and the pain of welcoming beings destined for punishment, yet they themselves are spared such torments. This serves as a profound lesson that there is no central moral judge, rather each being's kamma dictates their own path without self-righteous judgment. Nirayapala, the inflictors of punishment, also face their own karmic reckoning.

Having enjoyed roles as wardens or jailers in past lives, they inflicted pain on prisoners. At death, they endure mental agony and fear, their karmic formation sending them to the hell realms to take up their current roles. Deceit and treachery, misleading others from the teachings of kamma and the Buddha, are additional causes for rebirth as Nirayapala. Redemption for them is rare, but even a hint of remorse or empathy, alongside any residual good kamma from past lives, may eventually allow them to leave the hell realms once their negative kamma is exhausted. Beings who suffer direct torture in the hell realms are primarily there due to intense actions of ill will, hatred, harsh speech, leading to violence and unforgiveness.

Such as enjoying killing, inflicting pain and death on animals or humans, or engaging in rape and torture, are significant catalysts for rebirth in hell. The defilements of hatred, anger, quarrelsomeness, stubbornness, hypocrisy, and carelessness also contribute to such rebirth. Rejecting or distorting right view, perceiving life as meaningless and disregarding moral precepts can similarly lead to rebirth in hell.

False accusations against pure monastics are also cited as causes. For a being to potentially be reborn in niraya, the intensity of their unwholesome intentions must be profound, cultivated through habitual actions that strengthen underlying tendencies over time. Even if a generally wholesome individual commits occasional unwholesome acts, making amends in this life or experiencing the consequences can prevent immediate rebirth in a lower realm. The degree and timing of karmic fruition are influenced by bhava, habitual tendencies, and the predominant thoughts during the death process, determining the precise realm of immediate rebirth. Unwholesome actions may manifest in subsequent lives with effects potentially less severe than immediate rebirth in a lower realm. There are five specific heinous actions that unequivocally result in immediate rebirth in the hell realms and obstruct attainment of stream entry: intentionally killing one's father or mother; killing an arahant; shedding the blood of a Buddha with malicious intent; causing schism within the Sangha; and abandoning the factors for Niraya with right effort.

The fundamental mental impurity of hatred is a significant factor for rebirth in the lower realms, manifesting in various situations: anger, ill-will, the intention to harm, abusive and harsh speech, attacking others and intentional killing can all stem from this single mental impurity. When conflicts arise, it is crucial to observe one's mindset. Is there an intent to harm or to respond with abusive language, or is there a motive to resolve the conflict and restore balance? Recognizing conflict as the first noble truth of dukkha, one acknowledges being entangled in such situations. Continuing to identify with or exacerbate conflicts with ill will and hatred embodies the second noble truth of Samudaya. By applying the fourth noble truth of Magga, letting go of attachment to viewpoints in conflicts, debates, arguments, or misunderstandings, and abandoning ill will, one enters the third noble truth of Nirodha, releasing the cycle of rebirth in those conflict-laden moments.

The more one practices this, the easier it becomes to replace hatred with loving-kindness, forgiveness and compassion, thereby letting go of the underlying mental impurity of hatred. Even minor irritations and annoyances can provoke feelings of hatred. So, it's crucial to notice when this happens and employ the six Rs. Recognizes the dukkha in the form of any unpleasant vedana present or in the form of a conflict, debate, argument, or misunderstanding. Release attention away from identification with experiences, thus abandoning Samudaya. Relaxes any tension arising from holding on to a viewpoint or aversion, thus experiencing Nirodha. Re-smiles if possible, as it may not be appropriate in all situations, or at the very least inclines the mind towards something wholesome. Returns to a more balanced and tranquil mind, with the intention of loving-kindness,

compassion or forgiveness, whatever is appropriate for the situation, and an antidote to the manifestations of aversion. Repeats any time the mind becomes irritated again or starts to drift towards intentions of anger and cruelty, and thus continues to cultivate Magga. The Tiracchanayoni, or the animal realm, is characterized by profound suffering and helplessness. Although yoni translates to womb, conception in this realm can occur through three primary means: egg, womb, or moisture. Delusion is the predominant mental impurity leading to rebirth as an animal. Beings driven by a carefree pursuit of pleasure, often disregarding the consequences and disbelieving in kamma, may find themselves reborn here. Sensual indulgence, especially in sex, intoxicants, sleep, and food, heightens their sensitivity to touch and taste as death approaches.

During the dying process, thoughts of beloved pets can create strong attachments that carry over into the next life, influencing the genetic makeup of animals similar to their pets. Practices from ancient times where individuals mimic certain animals or engage in animal sacrifices can similarly shape their rebirth. Regret for cruelty toward animals or involvement in deceptive and careless behaviors can also lead to rebirth in this realm. Some animals benefit from past good kamma, enjoying comfortable lives or being cherished as pets by humans. However, opportunities for creating new good kamma are limited in the animal realm. Repeated rebirths here continue until the karmic causes are exhausted, potentially leading to lower realms if negative kamma persists, or a rise to higher realms with the accumulation of merit.

Animals exposed to the Dhamma or residing with Dhamma practitioners may gain blessings and even engage in meritorious acts, which could pave the way for future human or celestial rebirths. Abandoning the factors for Tiracchanayoni with right effort. Delusion, synonymous with ignorance, is the primary mental factor leading to rebirth in the animal realm. It reflects an inability to perceive the four noble truths at any moment, branching into defilements such as arrogance, conceit, self-infatuation, jealousy, deceit, stinginess, and carelessness. These can all be transcended by following the path and understanding the true nature of experiences as impermanent, anicca, unsatisfactory, dukkha, and devoid of self, anatta. Identification with experiences arises from ignorance of these truths and the three marks of existence, Tilakkhana.

Overindulgence in sleep, food, or sexual activity ties the mind to the body, fostering habitual tendencies that dull awareness. Alcohol and drugs further stupefy the mind, while idle chatter and gossip lead to restlessness and mental depletion, hindering clarity and wisdom. When one identifies excessively with the senses and indulges them carelessly, apathy and confusion ensue, aligning with the first noble truth of Dukkha due to the second noble truth of Samudaya, the personalization of experiences and their corresponding sense bases. By applying right effort, using the six Rs: recognize, release, relax, re-smile, return, repeat, one follows the fourth noble truth of Magga, achieving cessation, Nirodha, of doubt and ignorance in each moment. This practice sharpens the mind, unifying it and fostering clear insight, progressively eliminating ignorance.

In summary, one recognizes the dukkha of a mind filled with sloth and torpor, apathy, laziness, doubt or confusion. One releases the mind's attention from the unwholesome mental state and abandons samudaya, relaxes mind and body, and thus experiencing nirodha, re-smiles and uplifts the mind by generating joy and more effort, returns to a balanced state of mind, which revitalizes itself with more joy and observing with complete mindfulness and attention rooted in reality to the tilakkhana, thus generating the awakening factors of joy, energy, and discernment. Repeats any time mind drifts into a state of lethargy and indulgence, thus continuing to cultivate magga, rebirth in petaloka. Birth into the petaloka, or the realm of hungry ghosts, is determined by specific defilements and actions, primarily driven by greed, lobha. Beings who, in previous lives, indulged in acts rooted in greed and associated defilements such as covetousness, jealousy, stinginess, competitiveness, deceit, disparagement, hypocrisy, self-infatuation, conceit, arrogance, stubbornness, and carelessness, developed habitual patterns of thought, speech, and action that reinforced these defilements.

Such behaviors predispose them to rebirth in the realm of hungry ghosts. In the human realm, individuals who consistently made false promises, lacked generosity, engaged in deception, slandered others, used abusive language, conducted dishonest business practices, bore false witness, or stole from others are likely candidates for developing karmic formations suited to the peta realms. These formations manifest as images of suffering, regret, restlessness, discomfort, and intense craving. At the moment of death, consciousness carries these formations of craving and defilements, generating the body of a hungry ghost in the new realm. Hungry ghosts typically appear sickly, with pale skin, disheveled hair, large bulging eyes, and oversized bellies.

Their necks are thin and elongated, barely allowing them to consume even a morsel of food through their tiny mouths. Some appear emaciated like skeletons, while others are grotesquely large, with mouths on their heads and eyes protruding unnaturally. Some hungry ghosts experience mixed karma, alternating between suffering the consequences of past negative actions and briefly enjoying the results of past positive actions.

Yama, who administers the Hell Realms, is an example of such a mixed karma. Peta, which is why hungry ghosts often refer to their realm as Yama's realm. Hungry ghosts possess all five aggregates and six sense faculties, with their nervous systems attuned to intense experiences of hunger and thirst. While they have minimal opportunity to perform merit or accumulate good karma, offerings made by their relatives in previous lives to monastics dedicated to them can bring some relief and potentially lead to a better rebirth once the effects of their karmic causes for being in the peta realm are exhausted. Abandoning the factors for petaloka with right effort. The mental factor associated with rebirth in the hungry ghost realm is greed, lobha.

Any form of craving that agitates the mind, causing one to seek more than one needs, to cut corners, and to disregard others' well-being, can generate karmic formations, leading to rebirth as a hungry ghost. This greed manifests whenever one desires what others possess, feels jealous of their fortunes, or seeks to acquire physical possessions or relationships through dishonest or harmful means. Engaging in behaviors such as theft, plotting against others, backbiting, gossiping, lying, or speaking falsely perpetuates this restlessness. This cycle of craving and dissatisfaction fuels an insatiable appetite for physical, emotional and mental gratification. When the mind becomes agitated, excited and wandering, it hinders its ability to find peace and tranquility. When the mind is restless, dissatisfied and constantly seeking, it experiences the first noble truth of dukkha. Identifying with these cravings and wanting more perpetuates the second noble truth of samudaya.

By recognizing and abandoning this craving, one can experience the third noble truth of nirodha, achieved through cultivating the fourth noble truth of magga. In this way, one recognizes the restlessness, need for tension, jealousy, competitiveness, or other defilements related to the petaloka present in mind as dukkha, releases attention from these unwholesome qualities and abandons samudaya. Relaxes any mental or physical tension as a manifestation of identification and experiences the relief of nirodha. Re-smiles to uplift mind and bring it into harmony, returns the mind to a more tranquil state and brings up the awakening factors of collectedness, tranquility, and equanimity, or the feeling of empathetic joy. Repeats whenever mind grows restless again, thus consistently developing magga. Rebirth in Devaloka.

The heavenly realms, or devaloka, are inhabited by humanoid beings with some ethereal characteristics. Although certain defilements and the fetters of sensual craving and aversion may persist among these beings, their predominant karmic formations are rooted in wholesome choices. These choices are often aligned with the paramis, or perfections: Generosity, dana, Morality, sila, Renunciation, nekkhamma, Wisdom, panna, Energy, viriya, Patience, khanti, Honesty, sacca, Resolution, adhitthana, Loving-kindness, metta, and Equanimity, upekkha. At the end of their earthly life, beings whose predominant karmic formations are shaped by these wholesome inclinations will transition to a new consciousness and inhabit a luminous humanoid deva body as they ascend through the higher deva realms. These bodies become increasingly refined. All devas possess the five aggregates and sense faculties, with enhanced nervous systems tailored for experiencing heightened pleasure and refinement.

Despite their celestial bliss, devas are not immune to negative emotions. Extreme anger, for example, can overwhelm their delicate nervous systems, potentially leading to the destruction of their celestial bodies and subsequent rebirth. However, they have the ability to regenerate damaged limbs if harmed. Beings with a predominance of moral perfections, albeit with minor defilements such as jealousy, arrogance, or carelessness, may be reborn in the terrestrial deva realms, including the realm of the four great kings, Catumaharajika, and the realm of the thirty-three gods, Tavatimsa. The rebirth within these realms depends on the balance between defilements and excellent karma. For instance, those inclined towards sensual pleasures but also dedicated to supporting the Dhamma and building beneficial structures for society may ascend to higher positions

among the 33 gods, potentially even becoming Sakka, the ruler of this realm. Furthermore, beings who maintain precepts, support the needy and monastics, and cultivate service-oriented inclinations, are likely candidates for rebirth in higher celestial realms such as the Yamadevas, Tusita, where bodhisattvas reside, Nimmanarati, where devas enjoy self-created pleasures, and Paranimmita Vasavatti, where devas enjoy others' creations. These realms are accessible to beings who have upheld precepts, engaged in meditative practices, and expressed generosity even without attaining deep meditative absorptions. It is noteworthy that while most celestial beings incline towards wholesome actions, some may exhibit mischievous tendencies or entertain unwholesome intentions. Despite their celestial splendor, their actions can be rooted in defilements, potentially leading to a downward rebirth if not resolved through spiritual practice.

This includes beings who may occupy the highest sensual realm, Paranimmita Vasavatti, where Mara, known for his opposition to spiritual development, resides. Mara, although enjoying the pleasures of his realm, actively discourages meditative practice and spiritual growth among other beings. He employs various tactics, including instilling thoughts of laziness and sensuality, blaming meditators for uncommitted actions, and creating distractions to deter beings from the path.

However, those steadfast in mindfulness and abandonment of cravings recognize Mara's ploys and continue their spiritual pursuits unaffected by his mischief. In conclusion, rebirth in the heavenly realms is determined by a balance of wholesome actions and moral perfections, with potential challenges from residual defilements. It is a realm where beings can experience great bliss and refinement, yet must remain vigilant against the allure of defilements that can lead to spiritual decline and subsequent rebirth in lower realms of suffering and delusion. Abandoning the factors for devaloka with right effort, developing, cultivating and perfecting moral factors conducive to realms higher than the human plane, is beneficial for cultivating a mind well prepared for meditation. None of the wholesome factors that lead to the sensual heavens need to be abandoned.

Rather, it is the remaining defilements, such as arrogance, conceit, sensual craving, carelessness, quarrelsomeness, jealousy, and other defilements that need to be rooted out. This purification process occurs through diligent cultivation of the path and deep practice of jhana. Jhana temporarily suspends and prevents the arising of defilements and hindrances, deepening insight into the workings of the mind. However, while jhana leads to rebirth beyond the sensual realms when associated karmic effects wear off, there remains a potential to re-enter the sensual realms, depending on the formations present at the dissolution of the Brahma body. In contrast, attaining stream entry and progressing towards full awakening guarantees eventual liberation from the cycle of conditioned reality. Attaining jhana once purifies mental states, liberates the mind from hindrances, and diminishes defilements.

Daily life practice involves noticing and abandoning arising defilements, further purifying mental formations, and facilitating natural understanding and insight. As the mind attains deep clarity and quietude through this purification process, it moves towards nibbana, cutting off potential rebirth in lower realms. The path involves progressively letting go of sensual craving and aversion, minimizing lifetimes spent in the realms of the anagami before final liberation as an arahant. Throughout this journey, the practice of using the six R's, recognize, release, relax, re-smile, return, repeat, aids in letting go of unwholesome states and cultivating wholesome ones while relinquishing any sense of identification or conceit associated with these states. The key is not abandoning wholesome states themselves, but relinquishing craving and any identification with them as a personal possession.

Observing their impermanence and impersonality, the practitioner cultivates a non-identifying awareness. Thus, whenever identification or conceit arises, the practitioner recognizes identification, pride, and conceit, present as dukkha in wholesome states, releases attention from the identification, and thus abandons samudaya. Relaxes by softening the focus around the wholesome state as me, mine, I am, and experiences nirodha of identity. Re-smiles to continue maintaining the wholesome state. Returns to the wholesome state by merely observing its arising and passing away in every moment without involvement of self, seeing it as impermanent, not worth holding on to, dependent on causes and conditions, and therefore impersonal. Repeats whenever mind's observation attaches an eye to the wholesome experience, thus cultivating magga. Rebirth in Manusaloka, Human Realm. If one truly understood the immeasurable value of being born in manusaloka, the human realm, one wouldn't waste even a second doing anything other than inclining mind towards developing the path.

Such a gift is rebirth in the human realm, that it allows one to experience release from dukkha entirely. Having said that, this is not to say this realm doesn't come with its pains, but only if the mind allows the process of identification, craving, and ignorance to take hold. All of samsara is dukkha because it is conditioned, but the human life presents the best of these conditions, with every opportunity to learn of the Dhamma, and then apply it and achieve its fruition, that is nirodha. The Buddha provides a succinct and visceral simile of the preciousness of the human birth in SN 56.48, Dutiya Chiggala Yuga Sutta. Bhikkhus, suppose that this great earth had become one mass of water, and a man would throw a yoke with a single hole upon it. An easterly wind would drive it westward, a westerly wind would drive it eastward, a northerly wind would drive it southward, a southerly wind would drive it northward.

There was a blind turtle, which would come to the surface once every hundred years. What do you think, Bikus, would that blind turtle coming to the surface once every hundred years insert its neck into that yoke with a single hole? It would be by chance, Venerable Sir, that that blind turtle coming to the surface once every hundred years would insert its neck into that yoke with a single hole.

So too, bhikkhus, it is by chance that one obtains the human state, by chance that a Tathagata, an arahant, a perfectly enlightened one, arises in the world, by chance that the Dhamma and discipline proclaimed by the Tathagata shines in the world, you have obtained that human state, bhikkhus. Atatthagata and Arahant, a perfectly enlightened one, has arisen in the world, the Dhamma and discipline. When the Buddha uses the word chance, in reference to obtaining the human state, it should not be interpreted philosophically as coincidence, but rather as a rhetorical device, illustrating the rarity of human life. As Bhikkhu Bodhi notes, the statement has to be taken as rhetorical rather than philosophical in intent. At the doctrinal level, all three occurrences mentioned here come about through precise causes and conditions, not by chance.

Understanding the rarity of human birth emphasizes not only the infrequency of being born during a Buddha's dispensation, but also the significance of being born on a planet within a world system where a Buddha appears. The human realm offers an opportunity to experience both pleasure and pain, with just enough discomfort to motivate individuals to seek relinquishment and diligently cultivate the path. In contrast, the lower realms are characterized by intense suffering and minimal avenues for redemption, while the higher realms provide abundant pleasure and easy satisfaction of desires. Devas in the higher realms often indulge in pleasures without concern for their impermanence, their extended lifespans shielding them from a true understanding of impermanence and suffering.

Consequently, few Devas contemplate seeking wisdom from the Buddha or finding a way out of the cycle of samsara. Birth in the human realm occurs when formations from a previous life give rise to a new consciousness that aligns with appropriate genetic material. Once established, this consciousness develops further based on maternal experiences and its own inclinations in the amniotic sac. After approximately nine months or sooner in the case of premature birth, the infant emerges, experiencing karmic consequences shaped by formations from previous lifetimes. The six classifications of rebirth, unwholesome to unwholesome, unwholesome to wholesome, unwholesome to Nibbana, wholesome to unwholesome, wholesome to wholesome, and wholesome to Nibbana can all manifest within the human realm. Rebirth in the human realm occurs repeatedly through momentary rebirths in the process of quantum-dependent origination, as well as on a macro level where formations shaped by various choices and inclinations carry over from one human life to the next until they cease with the attainment of arahantship.

Psychological Manifestations of Other Rebirths in Manusaloka, the psychological aspects of other realms can also manifest within the human birth. Here beings can experience a range of defilements, fetters, underlying tendencies, impure mental states, as well as wholesome qualities and perfections, either within a single lifetime or over multiple human lives. Mentally, humans may encounter intense suffering akin to the Hell Realms, though not to the same extreme as in Niraya. Their defilements might lead them into cycles of violence and torment, often devoid of remorse, compassion, or forgiveness. Yet the severe and perpetual mental anguish experienced by humans is but a fraction compared to the vast torment of the Hell Realms.

Similarly, behaviors reminiscent of animals, such as sloth, torpor, addiction to drugs, sex, and food, and aimless wandering, can lead to a dulled mindset and a lack of stability in life. Minds consumed by sloth, torpor, and doubt offer a glimpse into the animal realm's experience. When the mind fixates on physical sensations, losing awareness and becoming lazy and unmotivated, it mirrors the states of the animal realm. Restlessness, craving for attention, jealousy over others, successes and unmet needs echo the fleeting experiences of beings in the Peta realm.

Conversely, those with uplifted minds and few defilements tend to exhibit kindness, generosity, and joy. They embody happiness and serve as positive examples for others, exuding creativity, energy, and enthusiasm for life. Yet even these mental states are mere glimpses, brief and fractional, of the expansive experiences within deva mindsets. In essence, the human realm provides a microcosm of potential experiences found in the various sensual realms on a psychological level. Moreover, the planes of Rupadhatu and Arupadhatu can be accessed through corresponding jhana states developed within the human mind as will be discussed in the following section. Even the influence of Mara, the hindrance of craving and other defilements obstructing progress toward arahantship is palpable when one observes these barriers hindering their practice and leading to complacency.

Rebirth in Rupadhatu and Arupadhatu. The Rupadhatu or luminous form realms are accessed through the attainment of jhanas while the Arupadhatu or formless realms are accessed through the attainment of ayatanas. In some suttas the Buddha mentions that the Brahma realm can also be accessed through the development and cultivation of the four Brahma-viharas, Metta, loving-kindness, Karuna, compassion, Mudita, sympathetic joy, and Upekkha, equanimity. Through the mental development and cultivation of jhana, beings become temporarily free of defilements, hindrances and distractions, utilizing the 6R's to abandon distractions without suppressing them. As beings stabilize in jhana or ayatana and gain mastery, their next life is assured in a realm corresponding to that particular state. However, certain defilements like conceit, arrogance, and carelessness may still be present among beings in the Rupadhatu and Arupadhatu realms.

Rebirth in Brahma realm. If a being attains the first jhana, they are destined for the Brahma realms. At the dissolution of the body, the being automatically enters a state of collectedness, abandoning all formations except those associated with the first jhana, where there may be some verbal activity in the mind. These formations give rise to an evolving consciousness that then transfers these formations, constructing the body of a Brahma being. For those who enter the first jhana but struggle to stabilize their mind consistently in that state, they are destined for the existence of a Brahma-parisaja, an assembly person of Brahma. At death, such beings relax and smile, their collected mindset naturally inclining towards the factors of the first jhana.

The formations associated with this state of proficiency give rise to a consciousness that establishes into the nama-rupa, mind-body complex of a Brahma-Purohida, a minister to a Mahabrahma in this realm. Those who master the first jhana to the extent of controlling the duration of their immersion and emergence from it will, at death, give rise to formations associated with that mastery. These formations then give rise to a consciousness that establishes into the nama-rupa of a Mahabrahma, a supreme Brahma of this realm. In all three cases, consciousness establishes into a spontaneously generated Brahma body in this realm. Here, all five aggregates and sense faculties of seeing and hearing are present, but their forms are extremely subtle, invisible even to the highest devas in the Kamadhatu.

The nervous system of Brahmas is designed for experiencing immense joy and comfort with androgynous bodies devoid of sexual organs. They appear to radiate multiple fractal-like patterns that emit a stable, soft, and gentle light throughout their bodies, resembling micro-galaxies contained within them. Mahabrahmas emanate intense light from their bodies, while lower Brahmas have a sheen and luminosity akin to polished marble. They can manifest in any form at will. Unless a Brahma has attained stream entry by using right effort to eradicate wrong views and establish right view, they remain susceptible to falling into lower realms of suffering and pain once their kamma is exhausted.

Rebirth in the Abhasara realm. The Abhasara realm represents the next level of existence, and those who have attained the second jhana at one of three levels of proficiency will be born into one of three categories of beings in this realm. For those who have attained the second jhana but struggle to stabilize their mind consistently in that state, at the dissolution of their body, their minds will be filled with joy and comfort without any verbal activity. The formations rooted in this joy and comfort will give rise to a new consciousness that transports those formations and establishes itself into the nama-rupa of a Paritabha being. For those who can access the second jhana repeatedly and stabilize their mind in that state, at death, their formations rooted in that proficiency will give rise to a consciousness that transports those formations and establishes itself in the nama-rupa of an Appamanabha being.

Finally, for those who master the second jhana to the extent that they can determine how long the mind remains in the second jhana and precisely when it emerges from it at death, the formations rooted in that mastery will give rise to a consciousness that establishes itself in the nama-rupa of an Abhasara being, also known as Parisudhabha. In all three cases, these beings are spontaneously generated. In this realm, they possess the five aggregates and the sense faculties of sight and hearing. Their nervous systems are geared to experience intense bliss. Their bodies are iridescent like the surface of a bubble, emitting light throughout and from within, giving them the appearance of spheres of light, glowing like the radiance of a flickering flame.

They lack distinguishable features and faculties from each other except for experiencing varying levels of intense joy. The nervous systems of these beings are designed to feel orgasmic bliss. Paritabha beings experience bliss that arises and passes away constantly in every moment, while Appamanabha beings experience a quicker cycle of arising and passing away of bliss with slower intervals between these moments. Abhasara beings, on the other hand, feel constant joy and bliss without any perceivable pauses. Below the Paritabha beings are the Samkalitabha beings, who possess some capacity for thought and verbalization related to their joy. They require no sensory comforts due to their absorption in joy, rarely interacting with others, as they consume and eventually exhaust the kamma that brought them to this realm.

These beings are at risk of descending into lower realms of suffering and pain because their absorption in joy leaves little room for other pursuits, making stream entry challenging here. During a time of universe re-expansion, they may descend into the human realm to repopulate it, and Abhasara beings may also descend into the Brahma realm and potentially become a Mahabrahma there. Rebirth in the Subhakina realm. The Subhakina realm constitutes the third plane of existence within the luminous form realms. Here, similar to the previous realms, there are three categories of beings, Parita Subha, Appamana Subha, and Subhakinna, corresponding to different levels of mastery in the third jhana. Rebirth into this realm depends on the degree of proficiency attained.

For beings who achieve the third jhana but find it challenging to stabilize consistently, yet still experience happiness, comfort, contentment, tranquility, and complete satisfaction at the death of their body, the formations rooted in that attainment automatically give rise to a new consciousness. This consciousness transports those formations and establishes itself in the namarupa of a paritasubha being. For those capable of repeatedly entering the third jhana, rebirth can occur at the level of an appamana subha being in a similar manner. Similarly, for rebirth as a subhakina being, mastery of the third jhana must reach the point where one can determine in advance how long the mind will remain immersed and when it will emerge. Like the preceding realms of the rupadhatu, the namarupa of beings in the subhakina realm possess the five aggregates and the sense faculties of sight and hearing. The Vehapala realm corresponds to the attainment of the fourth jhana.

They are so immersed in their happiness that they do not engage in actions, and instead exhaust that experience throughout their lifetime. These beings have a nervous system suited to their happiness, and their experience mirrors that of abhasara beings. Parita subha beings experience happiness with intermittent interruptions. Appamana subha beings have fewer interruptions and longer durations of happiness, while subhakina beings experience uninterrupted happiness.

Unlike abhasara beings, who possess bodies of light that radiate like a flickering flame, subhakina beings have bodies that resemble the sheen of gold under light. While abhasara beings glimmer like diamonds, subhakina beings shine without any flicker. Due to their attachment to happiness, these beings have no opportunity to accumulate merit or further their understanding of the Dhamma. Consequently, attaining stream entry is not possible for them, and they will descend to a lower realm of suffering and pain once their kamma is exhausted. Only during times of universe re-expansion do they fall from this realm to the abhasara realms, from where some may descend to the human realm to repopulate planets.

Here too, there are three classifications of beings. If a being attains the fourth jhana with some difficulty stabilizing the mind in it, every time they enter the jhana, the formations rooted in that attainment automatically will give rise to a new consciousness at the time of death and transfer the formations to create the namarupa of an anabhaka being. If a being attains the fourth jhana with stability, so that the mind stays there without much interruption, then at death the formations will give rise to a new consciousness that will establish itself into the namarupa of a punnafala being. If a being is able to master the fourth jhana by being able to determine for how long the mind will be immersed in that jhana, and when it will emerge from it, then at death, the formations rooted in that mastery can give rise to a consciousness that establishes itself into the namarupa of a vehapala being.

Like the inhabitants of rupadhatu below them, who can appear humanoid in features, meaning they have apparent limbs, and at the same time can transform into other forms if they wish. The vehapala group of beings is also capable of taking on various forms. They appear like holograms, seemingly non-solid, with still light forming their luminous bodies. They do not glimmer like diamonds nor reflect like light off of gold. They all possess the five aggregates and the sense faculties of sight and hearing, and their nervous systems are equipped for deep equanimity. The difference between each level of being here is the perception of equanimity. An anabhaka being experiences minute interruptions in their immersion of equanimity. A punnafala experiences almost none.

Interruptions, with those interruptions being intermittent, and a vehapala being experiences smooth flows of equanimity with no gaps. Beings here are immersed in equanimity, but because they are not blissed out all the time, they emanate equanimity towards all. They have very few defilements but still deal with conceit and identification with existence. After their kamma is exhausted, they fall into a lower realm of misfortune and pain. In this realm, there is one more category of beings known as the asanyata satta. When a being meditates without understanding the Dhamma, meditates to the point of absorption, where there is a suppression of hindrances and of consciousness itself, or goes into a state of suspended animation, at the time of their death they enter into the asanyata satta realm, where the beings are similar in form to the vehapala beings.

However, with only the form aggregate present, the rest of the aggregates are suppressed, and no sense faculties are operational. Whatever thought was last present before the being's consciousness was suppressed becomes the impetus for the formations to arise at the end of one's lifespan, which gives rise to a new consciousness in the next rebirth, which will be of misfortune and pain. There is no recourse for anything here, just a long time of unconsciousness. There is one more level of existence in this rupadhatu, which we will cover when discussing rebirth for anagamis. Beyond the rupadhatu realms lie the arupadhatu, or formless realms. Beings who consistently practice and develop attachment to the ayatanas can, at death, give rise to consciousness that corresponds to the state they became attached to: infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.

If a being becomes attached to infinite space, at death, their mind naturally inclines towards expansiveness. The formations rooted in this attachment give rise to a consciousness that establishes into the realm of infinite space. Here, beings experience feeling, perception, and consciousness of infinite space. At the end of their lifetime in this realm, intention arises, directing formations that determine their next rebirth.

For those attached to infinite consciousness, at death their mind becomes keenly aware of the arising and passing away of individual mind consciousnesses. Formations rooted in this awareness give rise to a consciousness that establishes into the realm of infinite consciousness. Here, beings experience feeling, perception, and consciousness of infinite consciousness. At the end of their lifetime here, intention directs formations for their next rebirth. If a being becomes attached to nothingness, at death their mind turns inward, aware of the absence of any presence. Formations rooted in this awareness of nothingness give rise to a consciousness that establishes into the realm of nothingness.

Here, beings experience feeling, perception, and consciousness of nothingness. At the end of their lifetime here, intention directs formations for their next rebirth. For those who consistently enter neither perception nor non-perception, they develop formations rooted in attachment to this state. At death, their mind becomes dreamy, without fully formed formations yet aware of itself, as an eye experiencing this state. This formation alone gives rise to a consciousness that establishes into the realm of neither perception nor non-perception. Here, beings have the aggregates of feeling, perception, and consciousness present, though not fully active. At the end of their lifetime here, intention directs formations for their next rebirth. These realms are the domains of rebirth for those who have not attained awakening.

It's important to note that anagamis can exist in all the luminous form and formless realms due to a special condition. The specifics of rebirth for noble ones, including those who have reached at least the level of sotapanna, as well as the special conditions allowing anagamis to reside in these realms, will be further discussed in the section covering the Suddhavasa realms, where anagamis and arahants who have eradicated the taints reside. Abandoning the factors of rupadhatu and arupadhatu with right effort, when a being enters any jhana, the five hindrances are absent. This means there is no sensual craving, ill will, restlessness, sloth and torpor, or doubt present in the mind immersed in jhana. Consequently, defilements related to these hindrances are also absent, but defilements connected to identification, such as conceit, arrogance, self-infatuation and carelessness, may still persist.

If a being takes pleasure in the jhana not only because it feels pleasant, but also because it reinforces a sense of me, then their attachment to the jhana is rooted in conceit. From this conceit arises the craving for rebirth in a luminous form realm, or a formless realm, driven by the desire for the corresponding jhana state. In the context of the Four Noble Truths, the conceit-based attachment to jhana represents the first noble truth, dukkha. The sense of "I am" enjoying or experiencing the jhana embodies the second noble truth, samudaya. The cessation of the "I am" through letting go is the third noble truth, nirodha, facilitated by relaxation and wisdom through practices like the six R's, which encapsulate the fourth noble truth, magga.

How does one relax the sense of I am in jhana practice? Initially, there may be an intention to enter jhana through metta, karuna, mudita, or upekkha. If this intention starts with a subtle sense of self, then the jhana is already tainted by conceit. Instead, it is suggested to begin by keeping the mind open for a few moments, observing how the mind naturally gravitates towards feelings of joy or other jhana factors, or with one of the brahmaviharas. The mind simply observes this process, and whenever it becomes distracted, the six R's are applied. This approach involves no effort driven by the self, just pure observation, without engagement, as if there is an awareness of the meditative state without identifying with it. It's crucial not to use this observation as a basis for reinforcing a sense of self.

One should rest in the awareness of meditation and only apply the six R's when distractions arise. This approach allows the mind to observe jhana factors arising and passing away, akin to how Sariputta observed in MN 111, the Anupada Sutta: "These states were defined by him one by one as they occurred. Known to him, those states arose, known they were present, known they disappeared. He understood thus: So indeed these states, not having been, come into being. Having been, they vanish."

Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. In this approach, the mind does not actively seek out the factors of jhana, but simply notices them without becoming entangled. Through this perspective, one realizes that anything observed cannot be a self, because a self would imply something intrinsic, inherent, and permanently abiding. However, if the mind does personalize the experience, one can view it through the lens of the three marks of existence, tilakkhana. One sees that these jhana factors and the jhana itself are impermanent. They arise from specific causes and conditions and are composed of those conditions.

Therefore, they are not worthy of attachment or personal identification. What about the sense of being an observer? The same understanding applies here. The act of observation is also dependent on conditions. There is the object of meditation, which stabilizes due to the nourishment of attention. This attention, being a form of consciousness or cognition, arises dependent on the mind engaging with the object of meditation.

Similarly, mindfulness and concentration arise from the intention to meditate and observe all these mental processes. Attention, mindfulness, and concentration are impermanent, and not to be clung to as personal attributes. The intention to meditate itself arises from a series of decisions and processes, each dependent on a chain of preceding causes and conditions. When one understands this process deeply, there is only the activity of meditation itself, not a separate meditator. During meditation, it is possible for the mind to momentarily slip and identify with the jhana factors or the meditation process as personal. In such moments, one can apply the six R's: recognize, release, relax, re-smile, return, repeat, to gently release any attachments or identification with these experiences.

1. Recognizes the mind identifying with the jhana or object of meditation. This is dukkha. Releases attention away from the sense of I. This is abandoning samudaya. Relaxes the tension as a manifestation of the I am conceit and experiences. As a result, returns mind back to object with the understanding of the tilakkhana applied to the object, the meditation process, and the sense of an observer as well. Repeats whenever mind takes the process personally, thus cultivating magga, the path to rebirth-ending for the noble ones. A noble one has attained at the very least stream entry and is on their way to full awakening, at which point rebirth will be destroyed. There are four categories of Noble Ones: Sotapanna or Stream Winner, Sakadagami or Once Returner, Anagami or Non-Returner, and Arahant or One Worthy of Honor.

A Sotapanna will take rebirth up to seven times, dependent upon certain conditions in Kamadhatu, while a Sakadagami only one time. An Anagami will not return to Kamadhatu, but take one more rebirth in the Suddhavasa realms, or pure abodes, in a traditional route, although there are certain special exceptions. An arahant has completely destroyed all fuel for rebirth to occur. To understand this deeper, we have to explore the Samyojana, the ten fetters that bind a being to the cycle of jati. They are, as we had mentioned earlier, for the purposes of understanding stream entry: sakkaya ditthi, or belief in a personal self; vicikiccha, or doubt; silabbata paramasa, or belief in rites and rituals as the way to Nibbana; as well as kamacchanda, or sensual craving; byapada, or ill-will; rupa raga, or craving for existence in Rupadhatu; arupa raga, or craving for existence in Arupadhatu; mana, or conceit; uddhacca, or restlessness; and avijja, or ignorance.

With these fetters listed, let's understand their importance in the rebirth of each of the noble ones. Rebirth for the Sotapanna. According to AN 3.87, Dutiyasikha Sutta, there are three types of Sotapanna: the sattakkhattuparama, or seven times returner; the kolankola, or the family to family attainer; and the ekabiji, or the one-seeder. All three are Sotapannas, differing only in the number of times they will be reborn in the sensual realms. As a Sotapanna, as discussed earlier, one has destroyed the first three fetters, and four factors have led them to enter the stream. These factors include their unwavering faith in the Buddha, Dhamma, and Sangha. With such faith, they adopt and maintain the five precepts, abstaining from killing, stealing, engaging in sexual misconduct, lying, and using intoxicants.

By developing and cultivating sila, or virtue, their mind becomes conducive to samadhi, which in turn leads to panna, or wisdom. Through this process, they experience nibbana, breaking the first three fetters. They significantly diminish the mental impurities of greed, hatred and delusion to the extent that any residual defilements do not lead to rebirth in realms lower than the human plane. Therefore, they are destined for rebirth only in the human or higher realms, unless specific conditions, discussed later for Anagami rebirth, are met. In all three classifications of Sotapanna, such beings are incapable of committing six actions: intentionally killing their mother, father, or an arahant; shedding the blood of a Bhada with malicious intent; creating a schism in the Sangha; or regarding someone teaching another Dhamma as their teacher.

This is because they have firmly established right view in their minds, ensuring that any arising formations are grounded in this perspective. For the sattakkhattuparama, they may be reborn up to seven times in any sensual plane from human realms upward, as they work towards reducing and ultimately eliminating all defilements, reaching the state of arahant where conditions for rebirth are entirely eradicated. The kolankola may experience rebirth two or three times, often in noble families, where they enjoy the fruits of generosity and other virtues, living lives conducive to perfecting the path. The ekabiji will experience one more human rebirth, as a human birth during a Buddha's dispensation provides the optimal conditions for achieving full awakening. Rebirth for the Sakadagami is subject to the same pattern unless they progress further to fully eradicate the conditions for rebirth within the same life. If one becomes a Sakadagami, they are subject to rebirth in either a human or deva plane. The question arises: what distinguishes the once-returner from the one-seeder?

It is the degree of craving and aversion present in them. In the case of the Ekabiji Sotapanna, there remains a level of craving and aversion that may manifest in expressions that resemble outbursts, which are quite noticeable. An Ekabiji may still display anger in a way that causes themselves and possibly others suffering, but they will promptly feel remorse and take steps to restore balance. The contrast between a non-practitioner who allows the mind to obsess over craving and aversive thoughts for hours, days, months, or years, and the Ekabiji, who does so for an hour or less, illustrates the purity of their sila and their unwavering faith in the Triple Gem, enabling the Ekabiji to recognize their errors swiftly and recover.

However, the distinction between the one-seeder and the once-returner represents more than a significant difference. It marks a profound leap in evolution. For the Sakadagami, they will inevitably experience craving and aversion, but at much subtler levels. They immediately recognize the arising of craving or aversion, and can release it before it leads to verbal or physical expression, returning to a more wholesome state of mind instead of dwelling on or holding on to craving or aversion for an hour or even a few minutes, as might happen with the most advanced sotapannas. The Sakadagami may hold on to it for mere seconds before letting go, owing to the development of their mindfulness. Rebirth for the Sakadagami is confined to the realms of Kamadhatu, ensuring they never descend to lower realms such as Niraya, Tirachanayoni, or Peta.

Depending on their choices, the mental formations will give rise to consciousness leading them to a wholesome human or deva existence, where conditions are conducive for further progress towards anagami or even arahantship. Specific conditions may also allow a Sakadagami to be reborn in higher realms, as discussed in the next section. Rebirth for the Anagami. When a being attains the state of anagami, they have completely eradicated the fetters of craving and aversion. Therefore, such a being is termed a non-returner, because they will not return to the worlds bound by sensual craving, thus forgoing rebirth in the realms of Kamadhatu. Instead, they have the potential for rebirth in the realms of Suddhavasa, the pure abodes. In N755, Purisagati Sutta, the Buddha outlines seven possible outcomes of rebirth for an anagami using similes, with the ultimate goal being parinibbana, or full extinguishment. While the sutta initially describes three possibilities, they essentially represent variations of one process articulated differently; therefore there are effectively five distinct possibilities for an anagami. The first possibility is antaraparinibbayi, the attainer of full extinguishment between existences. The second is upahacca parinibbayi, the attainer of full extinguishment upon landing.

The third is a saṅhara pari nibbais, the attainer of full extinguishment, without. Exertion, the fourth, is saṅhara pari nibbais, the attainer of full extinguishment, with exertion. The fifth is udamsota akanithagam, the one bound upstream toward the akanitha realm. The first four possibilities describe the process of attaining full awakening within one lifetime as consciousnesses arise and pass away moment by moment. The addition of the fifth possibility generally refers to the full awakening and extinguishment that occurs for an anagam through the process of rebirth between two lifetimes. For example, when an iron bowl has been heated all day and is struck, a chip might fly off and be extinguished. For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up and be extinguished.

The formations that would typically give rise to a new consciousness, and the new consciousness itself, are pure due to the absence of craving, conceit, and ignorance. The mind becomes serene and the new consciousness fades away without establishing a new nama-rupa. It extinguishes in the interval between lives, where the Anagami's last experience before the body's dissolution was witnessing dependent origination and experiencing Nibbana directly. This experience automatically elevates the mind to the state of arahantship, eradicating existence and the cycle of rebirth entirely. As a result, the potential for a next life ceases to manifest. There is full extinguishment without any residual traces remaining. For example, when an iron bowl has been heated all day and is struck, a chip might be produced and fly up, and upon landing on the ground it would be extinguished.

In 755, Purisagati Sutta: "In the second case, the attainer of full extinguishment upon landing, the formations retain a faint trace of conceit. There remains just enough potency for a new consciousness to arise and establish itself in the nama-rupa of a pure abode being. However, as soon as this establishment occurs, Nibbana manifests. The profound wisdom gained from witnessing the links of dependent origination influences the subsequent formations, which are now free from conceit. Consequently, the being dissolves immediately after attaining the state of arahant, with no further fuel remaining. At the spontaneous generation of aggregates and sense faculties, and with no residual fuel in the form of life force, ayu-sankhara, the new arahant is completely extinguished."

In 7.55, Purisagati Sutta, let's consider the fifth case of the one bound upstream toward the Akanitha realm. At death, the anagami relaxes and smiles, attempting to let go of all inclinations in mind. However, because they still have the five higher fetters present, there may be lingering defilements of arrogance, self-infatuation, and slight carelessness in the mind, preventing complete release. These fetters and defilements are akin to woods or groves. Formations rooted in these conditions give rise to a consciousness that takes root in a spontaneously generated nama-rupa of a suddhavasa being, found at the foot of a tree, meditating.

They open their eyes to find themselves in a world of immeasurable tranquility and beauty, destined for arahantship in one of the higher planes up to the Akanitha realm of the pure abodes. The fuel of aggregates, influenced by conceit and ignorance, continues burning through the edge of fields, roads, stone mountains, water, or delightful pieces of land. These five larger fuels symbolize the bhava or existence in, and represent, the five planes of the pure abodes. After some time, depending on their effort and insight, they will attain arahantship and enter parinibbana at the end of their life in the pure abodes. Depending on the faculty most developed in their mindset before the dissolution of the body, specific formations will give rise to a consciousness influenced by that faculty, which then takes birth in one of the five planes of the pure abodes.

If an anagami has developed the faculty of saddha, or faith, joyful and aware of the three recollections of the triple gem, they are destined for the Aviha plane in the pure abodes. If they have developed viriya, or energy and effort, to the extent that it radiates within their mindset and they possess a bright mind, then they are bound for the Atapa plane. If they have cultivated sati, or mindfulness, to the point of reducing carelessness to an iota, they are destined for the Sudasa plane. If they have mastered samadhi, or meditation, and have proficiency in each jhana and ayatana, including spending considerable time in Nirodha Samapati, then they are bound for the Sudasi plane. Finally, if they have developed panna, or insight, to the greatest extent possible for an anagami, they are bound for the Akanitha plane.

Each abode is lush with gardens of various colors and jewel-like structures, everything radiating with luminosity. As the highest point in Rupadhatu, touching upon the formless realms, beings in the pure abodes appear translucent yet humanoid and beautiful, experiencing great joy and comfort. They possess all five aggregates and the sense faculties of sight and hearing. Their nervous systems are equipped to experience release in every moment, letting go of subtle defilements until they finally destroy the asavas or taints and attain arahantship. Pure abode beings do not solely immerse themselves in jhana as a sitting practice. They also develop their practice toward full awakening through insight during various activities. They show little interest in the affairs of the cosmos below, but they do take initiatives in preparing the way for the next Buddha when the time is ripe.

Now a sotapana and a sakadagami can be destined for the state of anagami, even if they have not attained that state in their present life. Some refer to this state as Jhananagami, indicating a non-returner through jhana. It is crucial to distinguish this from one who attains jhana as a worldling, someone who has not entered the stream, and one who does so as a sotapana or a sakadagami. But before we proceed, let's understand this context with the example of the first jhana. As described in AN 4.123, Patha Mananakarana Sutta: here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, some person enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination.

If a being who has not entered the stream develops the practice of jhana, at death, their mind will naturally incline towards the corresponding rupadhatu realm due to the nature of their formations rooted in that consistent practice. However, because they have not established right view, and thus have not yet eradicated the first three fetters, they are susceptible to rebirth in a lower realm in subsequent lives. It's important to recall that during jhana, none of the five hindrances are present, specifically including sensual craving and ill will, which are weakened in the sakadagamis and eradicated in the anagami. If an Ariyasavaka, or Noble Disciple, who can be a Sotapana or Sakadagami, consistently inclines their mind towards jhana throughout their lifetime, the formations strengthened by this persistent abiding in jhana allow the mind to naturally incline towards a jhana state at the time of death.

Because none of the five fetters are present in the mind at that moment, they are destined for a realm associated with that jhana and not subject to rebirth in any lower realm. They will attain arahantship in that new existence and ultimately enter parinibbana. The same principle applies to the sotapana or sakadagami, who attains the first three ayatanas, as mentioned in AN 3.1.16, Anenja Sutta. Here, bhikkhus, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, perceiving space is infinite, some person enters and dwells in the base of the infinity of space. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of the base of the infinity of space.

This means that even a sotapanna or sakadagami, having developed mastery in the ayatana of neither perception nor non-perception, can advance to become a non-returner. This is because they have eradicated the first three fetters, and at the time of death, the absence of the fetters of sensual craving and ill will allows their mind to naturally incline towards that ayatana. Due to the formations automatically arising from continual practice in that state during one's life, at death, those formations will give rise to a rebirth in the highest formless realm as an anagami. From there, upon the arising of intention, the taints will be destroyed and they will enter Parinibbana. The automatic attainment of full awakening in a jhana realm or ayatana realm occurs because all defilements are eradicated by the wisdom generated in that state and the mind eradicates all remaining higher fetters in that realm.

As for an arahant, there is no return to any state of existence. They have completely eradicated all conditions for future rebirth, so it is not appropriate to discuss rebirth for an arahant. Arahants arise in the human realm, the pure abodes, and the realms of form and formlessness under certain conditions, as we have seen. An anagami who passes away in the deva realms will proceed directly to the pure abodes, eliminating the possibility of an arahant arising in the deva realms, unless such realms are visited by beings from other planes of existence. Quantum rebirth and abandoning its factors with right effort. The quantum or micro level of rebirth is a step in the series of dependent origination where expression arises.

At this level, there is no preventability or reversibility. The action committed as rebirth of action dependent upon preceding links is irrevocable. Rebirth here is like having let go of the arrow from the bow or the bullet from the gun. Now that it's done, one is no longer able to call it back. Jati in this context is the expression of speech and action that cannot be taken back. If it has been conditioned by intention, fettered by craving, and hindered by ignorance, then it will produce some sort of effect that the mind may take personally in a subsequent moment, unless one uses mindfulness in that next moment to let go of the identification process. Birth of action, if it is unfettered and unhindered, will not produce kamma that binds further any dukkha.

Dukkha may still arise due to some reaction from outside in the form of a situation or a person's response. But if the mind sees it as an effect that is not to be held on to, then the effect will process right then and there and dissipate bit by bit, whereby the intensity will reduce to a negligible and finally non-existent level. This can take several cycles depending on the situation and kamma. All the while the mind sees it without involvement and with understanding using the lens of the tilakkhana. Say you are at a meeting with a colleague and you notice they are not exactly in a good mood based on their facial expressions and mannerisms. One can choose to take that personally and thereby cling to an idea around it.

Now craving and clinging have come into play, the former through taking it personally, and the latter by starting to proliferate mental stories around it. Perhaps thoughts about the other day when you said something to them come up and you try to analyze what you may have said to them that might have upset them, or you go inward and start to feel bad about yourself, thinking they're right in their judgment via their expression. Then comes the thought that you should not be treated in this way, even though in reality they haven't said anything yet, to confirm such treatment. This is a part of tendencies that emerge with the ideas rooted in conceit and now your frame of mind.

Therefore, your habitual tendency to see this person as being mean-spirited or upset colors your perception of reality. You are the victim here, your mind says. This whole process is bhava. Your colleague then asks you, so did you get that project done? You then misinterpret their tone by taking that personally and then react in a rude manner based on personalizing that question, clinging to self-views, and reacting from the habitual tendencies rooted in conceit, aversion, and ignorance that are present in the link of bhava. Your mind processes it as, What are they getting at? Are they taunting me? What gives them the right to ask me that?

All of this stems from having misperceived their facial expression. In this hypothetical scenario, when you took the vedana of the sight of them as being irritated or upset, you chose to identify with that as something affecting a you that you are somehow responsible for it. This identification is the tanha or craving. When you start to think about what is it that could have caused this and start to conceptualize all sorts of ideas about it, this is upadana or clinging. When you become distraught, your state of mind is now rooted in this unpleasant existence, and there are now bubbling up anusayas or underlying tendencies which make up bhava or being. Now you have a self that is fully worth defending according to this very self, which is made up by bhava.

The next vedana of the colleague's words have already set a chain reaction. Because now the formations that arise from contact of hearing those words, conditioned by that bhava, clinging and craving, in the previous moment only further strengthens the fetters of craving, conceit and ignorance, giving rise to a consciousness already cognizing with a pair of lenses that seek to confirm the fettered bias and thus provide the likelihood of the arising of the next set of craving, clinging and bhava. Now there's no mindfulness present for you to be able to stop from reacting. That reaction of saying something rude to them is the birth of action. The result of that is the dukkha in the form of the colleague reacting negatively.

With this illustration one can see that it's much easier to notice the vedana without projecting onto it your views of that vedana than it is to notice the craving. Much easier to see the craving of identification arising than to see the clinging where a flurry of thoughts engages the mind. Much easier to recognize this flurry in order to stop it than to recognize the mind brooding in the existence of a self that is hurt by the colleague's question, and much easier to pinpoint this identification with that momentary existence as a hurt self than to understand the bubbling up of the expression about to arise as birth of action conditioned by the underlying tendencies. It's impossible, however, to take back the expression of that speech conditioned by unwholesome intentions and thus one suffers the consequences of their actions in the form of rebirth in a new existence where now the colleague sees you as aversive

and reacts in a like-minded manner, that consequence is also dukkha. All of this happened in a span of microseconds. If one were able to 6R the craving popping up in vedana itself one could have returned to a more balanced mind and waited to see what the colleague would do or say before jumping to conclusions. If not at that link one could 6R at the jumping to conclusions that occurs via clinging and if not at clinging, one could 6R and let go of the idea of self that is heard at bhava from where the underlying tendencies arise to launch the birth of action.

But it must be noted, the easiest level to apply the path is at the level of vedana, where one can let go of samudaya and experience release from any identification, and thus experience nirodha. Perhaps then, drawing out this scenario further, if one didn't take the colleague's expression personally and just let go of any mental identification or aversion present in mind from that expression, then one could clarify the mind so that it doesn't color what the colleague would say. In fact, if one 6R'd to where one imbues mind with loving-kindness, compassion or equanimity and just listens to the question, one could then answer in a reasonable manner and then ask the colleague how they are doing.

This prompt may lead the colleague into pouring out their feelings about something and thus confiding in you, which would have never happened had one reacted rudely in the previous scenario. Perhaps they had felt uncomfortable in their own emotional pain and were looking for a way to start a conversation and seek your advice. Thus, this provides one with an opportunity to be generous with expressing empathy, compassion, and loving-kindness to the colleague's situation. This is just a scenario involving a colleague. What about one's close friends and family members? More often than not, the tendency is to see those close to one in a certain light, which influences the formations to identify with that view, to thus give rise to consciousness or cognition tainted by that view, thereby conditioning the factors of nama-rupa.

This causes the mind to go on autopilot and not use mindfulness or the 6R process to see how mind takes that view of a friend or family member personally and clings to ideas about them, then congeals those proliferation of views into bhava as a certain identity. For example, in front of a certain friend, the bhava or habitual tendencies that create an identity around what one thinks of themselves in relation to that friend may be an identity of an advisor or confidant, whereas in the case of another friend, the bhava is in existence as someone who looks up to that other friend as their protege.

This can apply to various family members as well. For this reason, one's birth of actions are different depending on who may be in the room, the context, and the views building up from the clinging to the bhava. That is why it's important to notice with mindfulness and be aware of when identification, craving, ignorance, or aversion arises, and immediately let go of it via the process of the 6R's.

So while one cannot six are the jati of action itself, one can let go and abandon the preceding links so that the birth of action is not embedded in fetters but rooted in wisdom, thus preventing the further arising of dukkha in subsequent choices and moments. Therefore, using the six R's process, one recognizes any of the links of craving, clinging or bhava as dukkha, releases attention from them and abandons samudaya, relaxes the tension in mind and body as a manifestation of those links and thus experiences nirodha, re-smiles if appropriate for the situation and uplifts the mind with thoughts of loving-kindness, compassion, joy or equanimity, returns to the awareness of a brahmavihara if appropriate or to the experience of nirodha after having relaxed, repeats any time the mind drifts towards one of the links of craving, clinging, or bhava, and thus cultivates magga.

There is another level of rebirth that doesn't span microseconds, nor occurs from lifetime to lifetime, and although it can be seen as a pattern spanning lifetimes, if one were to access past lives, it can clearly be seen with careful reflection within one lifetime. This rebirth is the arising and passing away of similar behavioral and situational repetitions in one's life. Even if places, time, and circumstances may be different, a situation that arises may seem to have underlying patterns. One may befriend certain types of beings with like-minded tendencies or find themselves in. Relationships that seem to follow a color-by-numbers structure, or even within one's family, one may encounter certain situations of conflict, not only dependent upon topics of discussion that ignite the arguments, but also because of behavioral tendencies found in bhava that erupt in those moments.

In other words, we are now entering into the territory of the proximate cause of jati, which is bhava, which we will explore further in the next chapter. What's important to consider here is to notice these rebirths of situations and how bhava arises in similar ways at those times to cause them. This form of rebirth is in the vein of doing the same thing over and over again but expecting different results, which is a quote in the novel Sudden Death by Rita Mae Brown. What one can understand from the context of this quote is that, dependent on bhava or existential patterns of thought and behavior, one may seem to approach similar events such as relationships which end up breaking for the same reasons, or where one finds themselves always at the same or similar end point of certain situations.

These are all examples of rebirth of situations, and while they are not formally under the classification of jati, they are important to consider as we transition to the next chapter. When one is able to see birth into a similar situation that is dependent upon habitual tendencies in bhava, one would then be able to stop that rebirth from happening again, and thus break the continuation of that same kamma, instead of perpetuating it by acting from that same bhava. Through the six R's, one recognizes the pattern of a similar situation as dukkha, releases one's attention to it, thus abandoning the samudaya of that, relaxes tension as a manifestation of that bhava, which is actually the cause of that similar situation through habitual tendencies, and then experiences nirodha in that moment, re-smiles or uplifts the mind to make it collected and more mindful, returns with this new mindfulness to the mind of

relaxation and nirodha and takes action rooted from there, thus breaking the cycle of the same reactions to those situations rooted in fettered bhava, clinging and craving, repeats whenever one senses the mind starting to access the same patterns of bhava and thus continues cultivating magga. With the above understanding of birth, which is dependent upon patterns in bhava, we will explore the preceding link called "Being Bhava" in the next book in this series.