Abhidhamma View: Weighty and Death-proximate Kamma

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Abhidhamma View: Weighty and Death-proximate Kamma

Postby yawares » Wed Jul 18, 2012 2:12 pm

Dear Members,

Today is Uposatha Day...may you all be happy with peaceful heart.
:heart:

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:candle: Abhidhamma View: Weighty and Death-proximate Kamma :candle:
[Presented by Dr.Tep Sastri@ SD/JTN/Mult]


Weighty and death-proximate kamma arise by the order in which they ripen.

CMA V, p. 203-204:

Weighty(garuka) kamma is kamma of such powerful moral weight that it cannot be replaced by any other kamma as the determinant of rebirth. On the wholesome side this kamma is the attainment of the jhaanas. On the unwholesome side it is the five heinous crimes together with a fixed wrong view that denies the basis for morality. The five heinous crimes(aanantariyakamma) are: patricide, matricide, the murder of an Arahant, the wounding of a Buddha, and maliciously creating a schism in the Sangha. If someone were to develop the jhaanas and later were to commit one of the heinous crimes, his good kamma would be obliterated by the evil deed, and the latter would generate rebirth into a state of misery. For example, the Buddha's ambitious cousin Devadatta lost his psychic powers and was reborn in hell for wounding the Buddha and causing a schism in the Sangha. But if someone were first to commit one of the heinous crimes, he could not later reach a sublime or supramundane attainment because the evil crime would create an insurmountable obstruction. Thus King Ajaatasattu, while listening to the Buddha's speak the Saama~n~naphala Sutta, the Discourse on the Fruits of Recluseship, had all the other conditions for reaching stream-entry; but because he had killed his father, King Bimbisaara, he could not attain the path and fruit.


Death-proximate(aasanna) kamma is a potent kamma remembered or done shortly before death, that is, immediately prior to the last jvana process. If a person of a bad character remembers a good deed he has done, or performs a good deed just before dying, he may receive a fortunate rebirth; and conversely, if a good person dwells on an evil deed done earlier, or performs an evil deed just before dying, he may undergo an unhappy rebirth. For this reason in Buddhist countries it is customary to remind a dying person of his good deeds or to urge him to arouse good thoughts during the last moment of his life.

When there is no weighty kamma, and a potent death-proximate kamma is performed, this kamma will generally take on the role of generating rebirth. This does not mean that a person will escape the fruits of the other good and bad deeds he has committed during the course of life. When they meet with conditions, these kammas too will produce their due results.

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yawares/sirikanya :heart:
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