This might be slightly off-topic, but how was the dog reborn in a good realm if he died of a broken heart? He would have been really sad, which would not have been a wholesome thought, especially at the time of death. I thought last-thought moments were really important for determining the next life.
You have to look up the original story. The link you gave is a summary.
Thus, having died with such a straightforward and uncrooked mind, he was reborn in the Tāvatiṃsa realm, surrounded by a thousand celestial nymphs, and enjoyed great prosperity.
Full quote below:
sunakho tesaṃ kathaṃ suṇantova aṭṭhāsi, paccekabuddhopi ‘‘tiṭṭha, upāsakā’’ti gopālakaṃ nivattāpetvā vehāsaṃ abbhuggantvā gandhamādanābhimukho pāyāsi.
The dog stood listening to their conversation. The Paccekabuddha, saying, “Stay here, lay follower,” made the cowherd turn back, then rose into the air and departed towards Gandhamādana Mountain.
sunakhassa taṃ ākāsena gacchantaṃ disvā bhukkaritvā ṭhitassa tasmiṃ cakkhupathaṃ vijahante hadayaṃ phalitvā mato.
Seeing him going through the sky, the dog barked, and as he passed out of sight, its heart burst, and it died.
tiracchānā kira nāmete ujujātikā honti akuṭilā.
It is said that animals are by nature straightforward and not crooked.
manussā pana aññaṃ hadayena cintenti, aññaṃ mukhena kathenti.
But humans think one thing in their hearts and say another with their mouths.
tenevāha – ‘‘gahanañhetaṃ, bhante, yadidaṃ manussā, uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti (ma. ni. 2.3).
That is why it is said, “This, Venerable Sir, is profound, namely humans; this, Venerable Sir, is superficial, namely animals.”
iti so tāya ujucittatāya akuṭilatāya kālaṃ katvā tāvatiṃsabhavane nibbatto accharāsahassaparivuto mahāsampattiṃ anubhosi.
Thus, having died with such a straightforward and uncrooked mind, he was reborn in the Tāvatiṃsa realm, surrounded by a thousand celestial nymphs, and enjoyed great prosperity.
tassa kaṇṇamūle mantayantassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ chādeti.
The sound of his whispering near his ear reached a distance of sixteen yojanas, while his ordinary speaking voice covered the entire celestial city of ten thousand yojanas.
tenevassa ‘‘ghosakadevaputto’’ti nāmaṃ ahosi.
Therefore, his name became Ghosaka Devaputta.
‘‘kissa panesa nissando’’ti.
“What was the result of this?”
paccekabuddhe pemena bhukkaraṇassa nissando.
It was the result of barking with affection for the Paccekabuddha.
so tattha na ciraṃ ṭhatvā cavi.
He did not remain there long but passed away.
devalokato hi devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavanti.
Indeed, devas pass away from the deva realm due to four reasons: exhaustion of life-span, exhaustion of merit, exhaustion of food, or anger.
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That’s very interesting, Venerable Sir.
I wonder what a straightforward and uncrooked mind mean exactly.
It’s also interesting that the dog didn’t remain long in the deva realm. I guess it was because his kamma wasn’t that strong since he didn’t get a chance to practice a lot of generosity or virtue.
Consider the death of Kaṇṭhaka (the bodhisattas horse) and his rebirth in deva world Jātaka commentary, Nidānakathā, PTS J I 65
The Rebirth of Kanthaka
Since he overheard the Bodhisatta’s conversation with charioteer Channa, Kanthaka the horse had been lamenting with the thought: “From now on, I shall have no opportunity of seeing my master.” When he went out of sight of the Bodhisatta, he could not bear the grief that arose from the suffering of separation from one’s beloved (piyehi vippayoga). As he was leaving behind the Bodhisatta, whom he loved so dearly, he died of a broken heart and was reborn in Tāvatiṁsa as a celestial being by the same name of Kanthaka. As for charioteer Channa, he had at first a grief caused by his separation from the Bodhisatta and now that Kanthaka had died, a second grief overcame him. Oppressed by the double sorrow, he made his way home to the city of Kapilavatthu, weeping and crying.
On his death, Kanthaka was reborn a Deva with the same name amidst great luxury and retinue in the realm of Tāvatiṁsa. Since he had been closely associated with the Bodhisatta and at his service in many existences, he died, being unable to withstand the misery of separation from the Bodhisatta. His rebirth in Tāvatiṁsa was not due to that sorrow. In the Bodhisatta’s speech made to him while he was about to be mounted, immediately before his master’s renunciation, he heard: “Kanthaka, I am giving up the world in order to gain omniscience.” On hearing the words of the Bodhisatta’s renunciation which had nothing to do with sensual pleasures, he became filled with joy and satisfaction that accompanied his clarity of mind, leading to the development of merit headed by faith. As a result of this merit, his rebirth as a deity took place in Tāvatiṁsa. Later on, when he visited the Buddha and listened to the Dhamma, he became a Stream-enterer (Sotāpanna).
All this is mentioned in the Stories about Mansions (Vimāna-vatthu) commentary. Those who wish to read a detailed account may refer to it (VvA, PTS 311ff).
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The Pālileyyaka Elephant died from broken heart because the Buddha left the jungle his domain. There was the Monkey inspired by Pālileyyaka Elephant who died from falling onto tree stump because he was so joyously jumping around after the Buddha ate his honey comb (the money did have to remove the bee lava).
Why were they reborn in the deva worlds? Because their prominent kamma were greater than any other kamma, just like someone who killed the parents must be reborn in niraya and only after that can attain liberation/Nibbana. The (Garuka) Kamma of these animals ascertained them to be reborn in sugati kamaloka.
There is Serious or Weighty (Garuka) Kamma which produces its resultants in the present life or in the next. [Classification Of Kamma [Part 3]]
1 Garuka-kamma
Weighty kamma which is so strong that no other kamma can stop its function in the next life. In other words, it certainly produces its results in the next life. Bad weighty kammas are pancànantariya kamma, namely, (i) creating a schism in the Sangha, (ii) wounding a Buddha, (iii) murdering an arahat, (iv) matricide, and, (v) parricide. Niyata-micchàditthi (permanent false view) is also termed as one of the weighty kammas.[ Why?](javascript:__doPostBack(‘lnkShow’,‘’)) On the other hand, 5 rupàvacara-kusala kammas and 4 aråpàvacara-kusala kammas are good weighty kammas. Lokuttara-magga is also a weighty force for it closes the doors of the four apàya (state of deprivation - hell) abodes for ever. [Four Kinds of Kama]
"There are 4 adhipati dhammas: chanda, citta adhipati, viriya, and vimamsa. With Adhipati paccayo (or predominence condition), these animals fulfilled their duties to cause the weighty (garuka-kamma).
According to the Nidanasamyutta,6 the entire body is a physical manifestation of ancient kamma. It says-The body is neither yours nor anybody else’s; it is the appearance of former kamma, compounded, willed and made sensitive (nayam kayo tumhakam na pi annesam, puranam idam kammam abhisankhatam abhisancetayitam vedaniyam datthabbam). The Salayatanasamyutta7 maintains that the sense faculties are fabricated by ancient kamma (cakkhum puranakammam abhisankhatam abhisancetayitam vedaniyam datthabbam etc.). [Kamma and Vedananupassana | Vipassana Research Institute]
Another point is - their sadness (akusala cetasika) was associated with the kusala citta (Buddha-nusati) and kusala cetasika (such as piti) and not associated with akusala citta. Thus, their cuti-citta came to associate with kusala kamma.
Abhidhamma class 87, 24 February 2004: Vithi - Part 6: Maranasanna Nimitta
Maranasanna nimitta are kamma-related objects at the dying moments.
In the present life, a person will be alive as long as the kusala-kamma (wholesome deeds), which have given him rebirth in this life, keep on supporting him, i.e., keep on producing bhavanga cittas (life continuum as kamma-resultant).
Just before that supporting kamma fades out, of the many kusala-kammas and akusala-kammas which compete with one another to have the chance of bearing kamma-resultant, one kamma will emerge as the winner.
This successful kamma may appear in the life continuum (mind-door) of the person as kamma-object. When this happens the person may recollect the good or bad action which he or she has performed in the past in connection with the successful kamma. The moral or immoral consciousness, experienced at that particular moment, arises now as a fresh consciousness.
a couple of points.
1. piti can arise with akusala - i.e. the lobha mula cittas associated with pleasant feeling.
- akusala citta and kusala citta can’t associate with each other . However, after akusala falls away kusala may arise.
Although the proximity to death is a strong factor in determining the next life, it is not the deciding factor. There are so many factors in what determines the next life, except weighty kamma. The kamma of serving a Buddha or a Paccekabuddha is very strong, especially if giving after nirodhasamāpatti. These are abnormally wonderful circumstances, just as seeing a Buddha, let alone serving a Buddha for a vassa.
You are confusing garuka kamma when it has not ever happened. Please do not do that. It is wrong to do.
We can see here:
Weeping, that elephant stood right there. As the Teacher departed from its sight, its heart broke, and it passed away. Due to its devotion to the Teacher, it was reborn in the Tāvatiṃsa realm, in a golden celestial mansion thirty yojanas wide, amidst a thousand celestial nymphs. Its name was Pālileyyaka Devaputta
This sounds quite powerful to me.
- He served the Buddha for 3 months
- He separated from the heard (not associating with the fools)
- He probably donated to the Buddha immediately after his Nirodhasammāpatti many times.
- He died with the sight of the Buddha within near proximity to his death.
This story, as well as the monkey is a famous vinaya story to show that animals can be trained to offer food to monks. If done with the remaining factors, it is allowable.
Here is the full quote:
pālileyyaka, idaṃ pana mama anivattagamanaṃ, tava iminā attabhāvena jhānaṃ vā vipassanaṃ vā maggaphalaṃ vā natthi, tiṭṭha tva’’nti āha.
Then the Teacher said to him, “Pālileyyaka, this journey of mine is a non-return journey. With this existence of yours, there is no jhāna, no vipassanā, and no path-and-fruition. You stay here.”
taṃ sutvā nāgo mukhe soṇḍaṃ pakkhipitvā rodanto pacchato pacchato agamāsi.
Having heard that, the elephant, inserting its trunk into its mouth, weeping, followed behind and behind.
so hi satthāraṃ nivattetuṃ labhanto teneva niyāmena yāvajīvaṃ paṭijaggeyya, satthā pana taṃ gāmūpacāraṃ patvā ‘‘pālileyyaka ito paṭṭhāya tava abhūmi, manussāvāso saparipantho, tiṭṭha tva’’nti āha.
Indeed, if that elephant had obtained the opportunity to turn the Teacher back, it would have attended to Him in that very manner throughout its life. But when the Teacher reached the vicinity of the village, He said to the elephant, ‘‘Pālileyyaka, from here onwards is not your territory. The human abode is fraught with danger. Stay here.’’
so rodamāno tattheva ṭhatvā satthari cakkhupathaṃ vijahante hadayena phalitena kālaṃ katvā satthari pasādena tāvatiṃsabhavane tiṃsayojanike kanakavimāne accharāsahassamajjhe nibbatti, pālileyyakadevaputtoyevassa nāmaṃ ahosi.
Weeping, that elephant stood right there. As the Teacher departed from its sight, its heart broke, and it passed away. Due to its devotion to the Teacher, it was reborn in the Tāvatiṃsa realm, in a golden celestial mansion thirty yojanas wide, amidst a thousand celestial nymphs. Its name was Pālileyyaka Devaputta
These animals died while having time with the great teachers (klyana-mitta). They established faith in these great individuals. They did not have akusala citta, cetasika and kamma while passing away. Feeling broken-hearted is a minor thing, like a plastic piece on a great island. The plastic peace cannot sink the island.
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