This topic can be used to discuss and refute the idea of ‘intermediate beings’.
Katthavatthu
Pali Text Society (PTS) edition, Points of Controversy (translated by Shwe Zan Aung and Mrs. Rhys Davids, 1915), **Book VIII,
2. Of an Intermediate State. VIII. 2.
Controverted Point.—That there is an intermediate state of existence.
From the Commentary.—Some (as, for instance, the Pubbaseliyas and Sammitiyas), by a careless acceptation of the Sutta-phrase— ‘completed existence within the interval’ —held that there is an ^1 interim stage where a being awaits reconception for a week or longer.
The counter-argument is based on the Exalted One’s dictum that there are three states of becoming only—the Kama-, the Rupa-, and the Arupa-worlds. ^2 And it is because of that dictum that the opponent [in so far as he is orthodox] has to deny so many of the questions.
[1] Th.—If there be such a state, you must identify it with either the Kama-life, or Rupa-life, or Arupa-life, which you refuse to do. . . .
[2] You deny that there is an intermediate state between the first and second, or the second and third, of these . . .
[3] you affirm, indeed, that is no such thing; how then can you maintain your proposition ?
[4] Is it a fifth matrix, a sixth destiny, an eighth station ^3 for reborn consciousness, a tenth realm of beings ? Is it a mode of living, a destiny, a realm of beings, a renewal of life, a matrix, a station of consciousness, an acquiring of individuality? Is there karma leading to it? Are there beings who approach thither ? Do beings get born in it, grow old, die in it, decease from it, and get reborn from it? Do the five aggregates exist in it? Is it a five-mode existence ? All this you deny. How then can you maintain your proposition?
[5-7] You admit that every one of these [categories or notions] applies to each of the three planes of life named above, the only difference being that the first two—Kama-life and Rupa-life—are five-mode existences; the last—Arupa-life—is a four-mode existence (that is, without material qualities). If then there is an intermediate stage of life, you must be able to predicate some or all of these [notions or categories] of it. But you say you cannot. . . .
[8] But you deny also that there is an intermediate life for all beings. Hence your proposition is not universally valid.
[9-11] For whom then do you deny the intermediate state? For the person whose retribution is immediate? ^1 If you assent, to that extent your proposition is for you not true. Or is it for the person whose retribution is not immediate that you affirm this state ? Yes, you say. Then you must deny it for his opposite.
You deny it also for one who is to be reborn in purgatory, in the sphere of unconscious beings, in the immaterial heavens. Therefore to that extent your proposition is not universally valid. Nevertheless, you maintain that there is an intermediate stage of life for one whose retribution is not immediate, for one who is not to be reborn in purgatory, nor among the ’ unconscious beings,’ nor in the immaterial heavens. [Concerning these you have yet to state in what respect, as a plane of life, it resembles, or differs from, the three named by the Exalted One.]
[12] P.S. ^2 —But are there not beings who ’ complete existence within the first half of the term ?’ If so, are we not right ?
[13] Th.—Granted that there are such beings, is there a separate interval-state [between any two recognized existences] ? Yes, you say. But granted that there are beings who ‘complete existence within the second half of the term,’ is there a separate state of life corresponding thereto ? If you deny, you must also deny ypur proposition [since you rest it on this basis].
The same argument applies to such cognate terms as ’ beings who complete existence without,’ and again, ’ with difficulty and striving’ (see above, I., 4, § 9, n. 1).
Footnotes
^1 I.e., died within the first half of the normal life-span in those heavens. See I. 4, § 9. ^2 Sayyutta-Nih, ii. 8, etc. Cf. Compendium, 81, n. 2, 138 f. ^3 The seven stations (vinnanatthitiyo), or opportunities for the resultant rebirth-consciousness (the effect of a dying person’s consciousness) to happen—are described in Dialogues, ii. 66 f„ ^1 [from para 9-11] On this term, see Bud. Fsy. Eth. § 1028. ^2 [from para 12] Pubbaseliya, Sammitiya.
THE UDĀNA COMMENTARY (Paramatthadīpanī nāma Udānaṭṭhakathā) by DHAMMAPĀLA
Translated from the Pali by PETER MASEFIELD
VOLUME I
p.137- 140
When (yato): when (yadā), or alternatively since. For you: te = tava (alternative grammatical form). Then (tato): then (tadā), or alternatively therefore. Therewith (tena): with that seen and so on, or alternatively with that lust and so forth that is subject to the seen and so on^1402. This is what is said: “Bāhiya, at such time as, or alternatively as a result of that reason by means of which, there will be for you, as you are practising the method spoken of by me, with respect to the seen and so on merely the seen and so forth, through unequivocal awareness as to their own nature, at that time, or alternatively as a result of that^1403 reason, you will not be in concert with that lust and so on^1404 that is subject to the seen and so forth, you will not be either excited or blemished or deluded, or alternatively you will not be subject, in concert with the seen and so on, (thereto,) on account of your being one for whom lust and so on are abandoned^1405”.
Then you, Bāhiya, will not be therein (tato tvaṃ Bāhiya na tattha): when, or alternatively since, you will be neither excited with^1406 that lust^1407, blemished with that anger, nor deluded with that delusion^1408, then, or alternatively therefore, you will not be therein, in that seen and so on, you will not be attached, established, either in that seen or in that heard, sensed and cognised, by way of craving, conceit and (wrong) view thinking “This is mine, this I am, this is for me the self”—to this extent there is indicated, by causing full understanding as to abandoning to reach the summit, the plane of the one in whom the āsavas have been destroyed.
Then you, Bāhiya, will be neither here nor there nor, additionally, in both (tato tvaṃ Bāhiya n’ev’ idha na huraṃ na ubhayamantarena): when^1409 you, Bāhiya, will not be therein, subject to the seen and so forth, with that lust and so on, then you will be neither in this world nor in the next world, nor also^1410 in both^1411. This alone is the end of dukkha (es’ ev’ anto dukkhassa): for this alone is the end, this the demarcation, limitation^1412, of dukkha in the form of the defilements and of dukkha belonging to the cycle^1413; for this alone is the meaning in this connection^1414—it is, moreover, wrong on the part of those who seek reference to an intermediate becoming (antarābhavaṃ) by seizing upon the phrase ubhayamantarena. For the existence of an intermediate becoming is altogether rejected in the Abhidhamma. The term antarena^1415 (additionally) is rather one elucidating an additional alternative, this therefore being the meaning in this connection: “Neither here nor there nor, as a further alternative, in both”.
Or alternatively the term antarena^1416 is after all one elucidating an intermediate state as an alternative^1417, when its meaning becomes: “Neither here nor there, nor is there, moreover, any other place intermediate to both”. Furthermore^1419, those who^1420 still say that there is an intermediate becoming by seizing unmethodically upon the meaning of such sutta-passages as “An antarāparinibbāyī” (e.g. A iv 70ff) and “Those who are become or those seeking becoming”^1421 (Khp 8) are to be rebuffed^1422 with “There is no (such thing)”, since the meaning of the former sutta-passage is that he is an antarāparinibbāyī since he attains parinibbāna^1423 (parinibbāyati) by way of remainderless defilement-parinibbāna through attaining the topmost path midway (antarā), without having gone past the midpoint of his lifespan in this place and that amidst the Avihas^1424 and so on, not one who has become in an intermediate becoming, whilst the meaning of the latter (sutta-passage) is that those who, in the former word, are spoken of as “those who are become” (bhūtā), are those in whom the āsavas have been destroyed, being those who are merely become, (but) who will not become (again), (whereas the latter,) being the antithesis thereof^1425, (and spoken of as) “those seeking becoming” (sambhavesino) since it is becoming (sambhavaṃ) that they seek (esanti), are sekhas and puthujjanas on account of the fetters giving rise to becoming^1426 not having been abandoned; or alternatively^1427 those beings who, out of the four wombs^1428, are egg-born and womb-born are called “those seeking becoming” so long as they do not break the egg-membrane and the caul-membrane, being called “those who are become” upon emerging outside that egg-membrane and caul-membrane^1429, whilst the moisture-born^1430 and those springing up spontaneously are called “those seeking becoming” during the first moment of consciousness^1431, (but) are called “those who are become” from the second moment of consciousness onwards, or else they are “those seeking becoming” so long as they do not attain any posture other than that in which they were born, being thereafter “those who are become”.
For when there is a straightforward meaning that follows the (canonical) Pali, what business is there in postulating an intermediate becoming of unspecified capacity^1432? (There are,) however, those^1433 who state the reasoning^1434 to be as follows, viz. that an appearance can be seen in different regions^1435 without any interruption to^1436 the dhammas occurring^1437 by way of (that entity’s) continuity, that, as with^1438 the continuity, even, of a non-conscious (entity)^1439, such as paddy^1440 and so on, so^1441 ought there also to be an appearance in different regions without any (such) interruption where the continuity of one that is conscious is concerned, and that this method applies where there be an intermediate becoming^1442, and not otherwise. In that case, (such) reasoning ought to be spoken of where approaching^1443 here in (but) a moment from the Brahmaloka is concerned, or where going from here (in but a moment) to the Brahmaloka is concerned, on the part of one possessing potency who has attained mind-control^1444 resolving that the body should conform with mind^1445, if dhammas are required to occur, under all circumstances, in a region in which they lack interruption^1446, even if^1447 the sphere of potency^1448 on the part of those possessing potency be unthinkable. Such is the same in this case too, on account of the statement that “The ripening of karma is unthinkable” (A ii 80)—therefore this is simply mere speculation on their part. For dhammas are in their own nature dhammas having an own nature that is unthinkable—in some places they^1449 appear in a region in which they are interrupted by way of conditions, in some places in a region in which they are not (so) interrupted.
For instance, a reflection or an echo and so on^1450, that is arisen by way of conditions, is detected coming into being in a location such as a mirror or a mountain and so forth^1451, (that is to say) in some region other than that in which (there was an occurrence of) the conditions (that gave rise to it) such as the face or the sound and so on^1452; therefore one ought not to cite everything as evidence under all circumstances. This is, in this connection, (the meaning) in brief—a detailed exploration of talk concerning an antarābhava (intermediate becoming) providing evidence for the illustration^1455 of the reflection can, however, be acquired from the Sub-commentary on the Kathāvatthupakaraṇa^1456.
Others maintain, however, that it is becoming in (the sphere of) sense-desires that is spoken of^1457 as idha (here), becoming in the formless (sphere) as huraṃ (there), (and) becoming in (the sphere of) form as ubhayamantarena (between both^1458), (still) others that idha is the internal bases^1459, huraṃ the external bases, ubhayamantarena the concomitants of consciousness^1460. Or alternatively they state idha to be dhammas in the form of conditions, huraṃ dhammas that have arisen as a result of conditions, ubhayamantarena conceptual-dhammas^1461. None of this in the Commentaries.
Thus by means of “That with respect to the seen there will be merely the seen" and so on, it is, firstly, dhammas belonging to the triple world, that are fourfold by way of the seen and so forth, that are to be included^1462; that since it is contemplation of the foul, of dukkha, of impermanence^1463 and of non-self as a result of avoiding the seizure^1464 (of anything) therein^1465 as lovely, happy, permanent and self that is indicated, it is (secondly) vipassanā that is very briefly talked of, along with the lower purifications; whilst by means of this “Then you, Bāhiya, will not be therewith”, it is (finally) the path that is talked of on account of its being the extirpation of lust and so on that is implied, by means of this “Then^1466 you Bāhiya, will not be therein” the fruit, and by way of “Neither here” and so forth that parinibbāna-element^1467 that is without remnant of substrate—this is how it is to be regarded.
For this reason, “And, moreover… the heart of Bāhiya… was… liberated from the āsavas” was said. Through that briefly-worded teaching, (the heart of Bāhiya, the Wood-robed One was) through not clinging (anupādāya), through not grasping, immediately (tāva-d-eva), at that very moment, not after an interval of time, liberated (vimucci), liberated, let loose, by way of liberation through extirpation and by way of liberation through tranquillization, from the āsavas (āsavehi), from the lusts for sense-desires and so on^1468 that have acquired the name “āsavas” on account of its being upto (3) the summit of becoming (as to space or) upto (5) change-of-lineage (as to mental states) that there is their flowing (savana), their proceeding, and on account of their similarity to spirituous liquor (āsava), such as (that made from) madirā (fruit) and so on in the sense that they are of long fermentation^1469. For it was whilst he still^1470 was hearing Dhamma from the Teacher that he cleansed the precepts^1471, established vipassanā based upon the concentration of mind^1472 thereby acquired, immediately brought all the āsavas to destruction on account of his rapid superknowledge^1473, and reached arahantship together with the discriminations. Being urged on by the nature of the Dhamma, following the occurrence of the nineteen (knowledges associated with) reviewing^1474, after he had become, as one who had cut across saṃsāra’s stream, one bearing his last body and one by whom the cycle had been brought to an end, he begged the going forth from the Lord. When asked “Are you complete as to bowl and robe ?”, he said “(I am) not so complete”. Then the Teacher, having said to him^1475 “In that case, seek out bowl and robe”, departed, for which reason “Then the Lord, (having exhorted Bāhiya, the Wood…”
I saw this comment on the topic on another forum:
Just a matter of how you categorize the gandhabba and various states. like when on trial with king yama, are you in an intermediate state or just a normal state within the 32 planes?
We can look at the sutta (Majjhima nikaya 130).
Middle length sayings, Bodhi.
these worthy beings who were ill- conducted… on the dissolution of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell.’
now the wardens of hell seize such a being by the arms and present him to King Yama,1206 saying: ‘Sire, this man has ill- treated his mother, ill-treated his father, ill-treated recluses, ill- treated brahmins; he has had no respect for the elders of his clan. Let the king order his punishment.’
4. "Then King Yama presses and questions and cross-questions him about the first divine messenger: 'Good man, did you not see the first divine messenger to appear in the world?'1207 He says: ‘I did not, venerable sir.’ Then King Yama says: ‘Good man, have you never seen in the world a young tender infant lying prone, fouled in his own excrement and urine?’ He says: ‘I have, venerable sir.’
"Then King Yama says: '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”?’ He says: ‘I was unable, venerable sir, I was negligent.’ Then King Yama says: ‘Good man, through negli- gence 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, [180] 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.’
It should not be thought that this is like a trial in a human court where potentially the man can explain his situation and be exonerated. And King Yama is not actually a judge who decides the sentence; he acts more like a mirror or a witness to the law of kamma.
Thus once reborn in hell one is absolutely in the hell plane from the first instant - which happens instantaneously after the death consciousness of the last life. One is not in some type of intermediate state while the hell wardens are dragging the being to see Yama, or while he is speaking.
An important point. Yama is righteous and by questioning is hoping to remind the hell being of some kusala he did in the past:
Yamassa raññoti yamarājā nāma vemānikapetarājā, ekasmiṃ kāle dibbavimāne dibbakapparukkhadibbauyyānadibbanāṭakādisampattiṃ anubhavati, ekasmiṃ kāle kammavipākaṃ, dhammiko rājā.
Of King Yama means King Yama is a vemānika peta king who, at one time, enjoys the divine bliss of a celestial palace, celestial wish-fulfilling trees, celestial gardens, and celestial entertainers; at another time, he experiences the results of kamma. He is a righteous king.
Na cesa ekova hoti, catūsu pana dvāresu cattāro janā honti.
He is not alone; there are four persons at the four gates.
Nāddasanti attano santike pesitassa kassaci devadūtassa abhāvaṃ sandhāya evaṃ vadati.
I did not see — this is said referring to the absence of any divine messenger sent to him.
Atha naṃ yamo ‘‘nāyaṃ bhāsitassa atthaṃ sallakkhetī’’ti ñatvā sallakkhāpetukāmo ambhotiādimāha.
Then Yama, realizing “this one does not discern the meaning of what was said,” and wishing to make him discern, said, “Ambho!” and so forth.
Jātidhammoti jātisabhāvo, aparimutto jātiyā, jāti nāma mayhaṃ abbhantareyeva atthīti.
Jātidhammo means having the nature of birth, not free from birth, that is, “birth exists only within me.”
Parato jarādhammotiādīsupi eseva nayo.
The same method applies to what follows, such as jarādhammo (subject to old age).
685
263. Paṭhamaṃ devadūtaṃ samanuyuñjitvāti ettha daharakumāro atthato evaṃ vadati nāma ‘‘passatha, bho, mayhampi tumhākaṃ viya hatthapādā atthi, sake panamhi muttakarīse palipanno, attano dhammatāya uṭṭhahitvā nhāyituṃ na sakkomi, ahaṃ kiliṭṭhagattomhi, nhāpetha manti vattumpi na sakkomi, jātitomhi aparimuttatāya ediso jāto.
263. Having questioned the first divine messenger — here, the young child, in essence, says: “Look, sirs, I too have hands and feet like you, but I am covered in my own urine and excrement; by my own nature, I cannot get up and bathe myself. My body is soiled, and I cannot even ask you to bathe me. I was born like this because I am not free from birth.Na kho panāhameva, tumhepi jātito aparimuttāva.
Indeed, it is not just I; you too are not free from birth.
Yatheva hi mayhaṃ, evaṃ tumhākampi jāti āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti.
Just as birth will come to me, so too will it come to you. Therefore, before its arrival, do what is good.”
Tenesa devadūto nāma jāto, vacanattho pana maghadevasutte vuttova.
Thus, this is what makes him a divine messenger; the literal meaning has already been stated in the Maghadeva Sutta.
686
Dutiyaṃ devadūtanti etthāpi jarājiṇṇasatto atthato evaṃ vadati nāma – ‘‘passatha, bho, ahampi tumhe viya taruṇo ahosiṃ ūrubalabāhubalajavanasampanno, tassa me tā balajavanasampattiyo antarahitā, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, jarāyamhi aparimuttatāya ediso jāto.
The second divine messenger — here too, the person worn out by old age, in essence, says: “Look, sirs, I too was once young like you, endowed with strength in my thighs, arms, and swiftness. But those endowments of strength and swiftness have disappeared from me. Though I have hands and feet, they do not perform the function of hands and feet. I became like this because I am not free from old age.
Na kho panāhameva, tumhepi jarāya aparimuttāva.
Indeed, it is not just I; you too are not free from old age.
Yatheva hi mayhaṃ, evaṃ tumhākampi jarā āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti.
Just as old age will come to me, so too will it come to you. Therefore, before its arrival, do what is good.”
Tenesa devadūto nāma jāto.
Thus, this is what makes him a divine messenger.
687
Tatiyaṃ devadūtanti etthāpi gilānasatto atthato eva vadati nāma – ‘‘passatha, bho, ahampi tumhe viya nirogo ahosiṃ, somhi etarahi byādhinā abhihato sake muttakarīse palipanno, uṭṭhātumpi na sakkomi, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, byādhitomhi aparimuttatāya ediso jāto.
The third divine messenger — here too, the sick person, in essence, says: “Look, sirs, I too was once healthy like you. But now I am afflicted by illness, covered in my own urine and excrement. I cannot even get up. Though I have hands and feet, they do not perform the function of hands and feet. I became like this because I am not free from illness.
Na kho panāhameva, tumhepi byādhito aparimuttāva.
Indeed, it is not just I; you too are not free from illness.
Yatheva hi mayhaṃ, evaṃ tumhākaṃ byādhi āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti.
Just as illness will come to me, so too will it come to you. Therefore, before its arrival, do what is good.”
Tenesa devadūto nāma jāto.
Thus, this is what makes him a divine messenger.
688
265. Catutthaṃ devadūtanti ettha pana kammakāraṇā vā devadūtāti kātabbā kammakāraṇikā vā.
265. The fourth divine messenger — here, one should consider either the instruments of torture (kammakāraṇā) as divine messengers or the torturers (kammakāraṇikā) as such.Tattha pana kammakāraṇapakkhe bāttiṃsa tāva kammakāraṇā atthato evaṃ vadanti nāma – ‘‘mayaṃ nibbattamānā na rukkhe vā pāsāṇe vā nibbattāma, tumhādisānaṃ sarīre nibbattāma, iti amhākaṃ pure nibbattitova kalyāṇaṃ karothā’’ti.
In the case of the instruments of torture, the thirty-two instruments of torture, in essence, say: “When we arise, we do not arise in trees or rocks, but we arise in bodies like yours. Therefore, do what is good before we arise.”
Tenete devadūtā nāma jātā.
Thus, these become divine messengers.
Kammakāraṇikāpi atthato evaṃ vadanti nāma – ‘‘mayaṃ dvattiṃsa kammakāraṇā karontā na rukkhādīsu karoma, tumhādisesu sattesuyeva karoma, iti amhākaṃ tumhesu pure kammakāraṇākaraṇatova kalyāṇaṃ karothā’’ti.
The torturers too, in essence, say: “When we inflict the thirty-two instruments of torture, we do not inflict them on trees and so forth, but on beings like yourselves. Therefore, do what is good before we inflict torture on you.”
Tenetepi devadūtā nāma jātā.
Thus, these also become divine messengers.
689
266. Pañcamaṃ devadūtanti ettha matakasatto atthato evaṃ vadati nāma – ‘‘passatha bho maṃ āmakasusāne chaḍḍitaṃ uddhumātakādibhāvaṃ pattaṃ, maraṇatomhi aparimuttatāya ediso jāto.
266. The fifth divine messenger — here, the dead person, in essence, says: “Look, sirs, at me, thrown into the charnel ground, having become swollen and putrid. I became like this because I am not free from death.Na kho panāhameva, tumhepi maraṇato aparimuttāva.
Indeed, it is not just I; you too are not free from death.
Yatheva hi mayhaṃ, evaṃ tumhākampi maraṇaṃ āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti.
Just as death will come to me, so too will it come to you. Therefore, do what is good before its arrival.”
Tenesa devadūto nāma jāto.
Thus, this is what makes him a divine messenger.
690
Imaṃ pana devadūtānuyogaṃ ko labhati, ko na labhatīti?
But who receives this questioning by divine messengers, and who does not?
Yena tāva bahuṃ pāpaṃ kataṃ, so gantvā niraye nibbattatiyeva.
One who has committed much evil, goes and is simply reborn in hell.
Yena pana parittaṃ pāpakammaṃ kataṃ, so labhati.
But one who has committed little evil kamma receives it.
Yathā hi sabhaṇḍaṃ coraṃ gahetvā kattabbameva karonti, na vinicchinanti.
For example, if a thief with stolen goods is caught, they simply apply the necessary punishment; they do not conduct an inquiry.
Anuvijjitvā gahitaṃ pana vinicchayaṭṭhānaṃ nayanti, so vinicchayaṃ labhati.
But one who is caught after an investigation is brought to the place of inquiry, and that person receives an inquiry.
Evaṃsampadametaṃ.
This case is similar.
Parittapāpakammā hi attano dhammatāyapi saranti, sāriyamānāpi saranti.
Those with little evil kamma recall their good deeds by their own nature, or they recall them when reminded.
691
Tattha dīghajayantadamiḷo nāma attano dhammatāya sari.
Among them, the Dīghajayanta Damila recalled by his own nature.
So kira damiḷo sumanagirivihāre ākāsacetiyaṃ rattapaṭena pūjesi.
It is said that this Damila offered a red cloth to the Aṅkāsa Cetiya at Sumanagiri Vihāra.
Atha niraye ussadasāmante nibbatto aggijālasaddaṃ sutvāva attano pūjitapaṭaṃ anussari, so gantvā sagge nibbatto.
Then, being reborn near Ussada hell, he heard the sound of the flames and recollected the cloth he had offered. He then went and was reborn in heaven.
Aparopi puttassa daharabhikkhuno khalisāṭakaṃ dento pādamūle ṭhapesi, maraṇakālamhi paṭapaṭāti sadde nimittaṃ gaṇhi, sopi ussadasāmante nibbatto jālasaddena taṃ sāṭakaṃ anussaritvā sagge nibbatto.
Another person, giving a patched robe to his young bhikkhu son, placed it at his feet. At the time of death, he took the sound “paṭapaṭā” as a sign. He too, reborn near Ussada hell, recollected that robe by the sound of the flames and was reborn in heaven.
Evaṃ tāva attano dhammatāya kusalaṃ kammaṃ saritvā sagge nibbattatīti.
Thus, first, one recalls one’s wholesome kamma by one’s own nature and is reborn in heaven.
692
Attano dhammatāya asarante pana pañca devadūte pucchati.
But for those who do not recall by their own nature, Yama questions them with the five divine messengers.
Tattha koci paṭhamena devadūtena sarati, koci dutiyādīhi.
Among them, some recall by the first divine messenger, some by the second, and so on.
Yo pana pañcahipi na sarati, taṃ yamo rājā sayaṃ sāreti.
But if someone does not recall even by all five, King Yama himself reminds him.
Eko kira amacco sumanapupphakumbhena mahācetiyaṃ pūjetvā yamassa pattiṃ adāsi, taṃ akusalakammena niraye nibbattaṃ yamassa santikaṃ nayiṃsu.
It is said that a certain minister offered Sumanapuppha flowers in a pot to the Great Cetiya and dedicated the merit to Yama. Due to unwholesome kamma, he was reborn in hell and brought before Yama.
Tasmiṃ pañcahipi devadūtehi kusale asarante yamo sayaṃ olokento disvā – ‘‘nanu tvaṃ mahācetiyaṃ sumanapupphakumbhena pūjetvā mayhaṃ pattiṃ adāsī’’ti sāresi, so tasmiṃ kāle saritvā devalokaṃ gato.
When he did not recall his wholesome deed even with the five divine messengers, Yama himself looked, saw it, and reminded him, saying, “Did you not offer Sumanapuppha flowers in a pot to the Great Cetiya and dedicate the merit to me?” He then recollected at that time and went to the deva world.
Yamo pana sayaṃ oloketvāpi apassanto – ‘‘mahādukkhaṃ nāma anubhavissati ayaṃ satto’’ti tuṇhī hoti.
But if Yama himself looks and still does not see, he becomes silent, thinking, “This being will surely experience great suffering.”
A major reason that I think the idea of intermediate beings arise is because of not understanding the momentary nature of life.
Another reason why people believe in intermediate beings is because some are attached to family or possessions and may be reborn as a ghost/peta for a short time.
From the book Knowing and Seeing by Venerable Pa Auk Sayadaw:
Question 4.8 What is the `intermediate life’ ?
Answer: According to the Theravada Pitaka there is no such thing as an intermediate life . Between a decease consciousness (cuti citta) and its subsequent rebirth-linking consciousness , there are no consciousness moments, or anything resembling an intermediate life. If a person were to reach the deva world after death, then between his decease consciousness and the deva’s rebirth-linking consciousness, there would be no consciousness moment or anything like an intermediate life. As soon as death takes place, the deva rebirth-linking consciousness arises. In the same way, if a person were to reach hell after death, then between his decease consciousness and the rebirth-linking consciousness in hell, there would be no such thing as an intermediate life. He would go to hell directly after death.The idea of an intermediate life usually arises when someone dies, inhabits the peta world for a short time, and is then reborn as a human being again. He may think his peta life was something like an intermediate life, even though it was, in fact, nothing like an intermediate life. What really happened is this: after the human decease consciousness had passed, the peta rebirth-linking consciousness arose; after the peta decease consciousness had passed, a human rebirth-linking consciousness arose again. The person suffered in the peta world because of his unwholesome kamma. The kammic potency of that unwholesome kamma finished after only a short time, and he took a human rebirth-linking consciousness again, because of wholesome kamma that had matured.
The short life in the peta world is mistaken for an intermediate life by those who cannot see the reality of the round of rebirths or dependent origination. If they could discern dependent origination with vipassanà knowledge, then this misbelief would disappear. So we should like to suggest that you discern dependent origination with your own vipassanà knowledge. Then the question about an intermediate life will disappear from your mind.
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