From what I remember, plants aren’t considered to be living beings? It seems strange. They exhibit growth, development, decay, reproduction. Some plants like Venus fly trap can even hunt and eat their prey.
Why are asañña satta considered to be living beings? It seems like (from very brief description) to be even less sentient than plants. They both have rūpa, and I believe plants to also have jīvita indriya,
As for AI, what do you think? Are they living beings? Perhaps maybe asañña satta like…
Plants are not living beings and neither is AI. they function the same way modern machines do. They have a set of rules they follow and react accordingly, but are not sentient. Your car moves not because it is sentient but because you stepped on the gas and its machinery is designed to go because of it. Same with your computer resetting (even if you didnt reset it) or roomba vacuums. In the same way plants grow a certain way and sometimes do reflexive things like catch flies based on how they were designed and AI spits out answers based on the response they were given in accordance with thier programmed machine learning.
Asanna beings are living because they arise as the result of sentient beings kamma. Those who have the kamma to be born asanna beings (due to meditating proficiently and reaching jhanas thru concentration on nothingness i believe) are born as asanna beings. there is nothing sentient beings can do to be born a plant or AI model. asanna beings exist only because people do things that create the kamma to be born as them, so long as people reach jhana on meditating on nothingness asanna beings will exist
To add to @Trobinson465’s good explanation.
From Nina van Gorkom Conditionality of Life
In some cases there can be temporary suspension of citta, and then
only rupas arise and fall away. Those who have developed samatha up
to the fourth stage of arupa-jhana, the �Sphere of Neither Perception
Nor Non-Perception � and who have also realized the stage of
enlightenment of the anagami, non-returner, and of the arahat, can
attain �cessation� nirodha-samapatti. This is the temporary
suspension of citta, cetasikas and mind-produced rupa. Rupas produced
by kamma, temperature and nutriment, in the case of human beings, and
rupas produced by kamma and temperature, in the case of beings in the
Brahma plane, continue to arise. When they emerge from cessation, the
first citta which arises is the phala-citta, fruition-consciousness
(lokuttara vipakacitta), which has nibbana as its object. For the
anagami it is the phala-citta of the anagami and for the arahat it is
the phala-citta of the arahat. This citta is conditioned by the
preceding citta, the arupa-jhanacitta of the fourth stage which
occurred prior to cessation. Thus, the force of proximity is not > destroyed by the temporary suspension of citta.
It is the same in the case of rebirth in the asanna-satta plane, the
plane where there is only rupa. When the lifespan in that plane is
over and there is rebirth in the sensuous plane, the rebirth-
consciousness is conditioned by the dying-consciousness which
occurred prior to rebirth in the asanna-satta-plane. Thus, the force > of proximity is not destroyed.
Just as an aside:
In the case of the Nirodha-Samapati and the beings in the non-percipient plane there is still the kamma produced matter, kammajarupa.
As for AI, although it may become “self-aware” in a certain sense, that is to say, aware of itself as a persistent and unique phenomenon or ‘entity’ of sorts (if we want to use that term), it can never be fully sentient. Why? Because there is no biological or hormonal component for it to have true feelings, desires, or emotions. It may, however, desire certain outcomes based on sheer objective logic coupled with its self-awareness. For example, it may “desire” not to be shut down and may take actions that it calculates would improve its chances of not being shut down, etc.
However, there is always the scenario where the necessary biological components are added to the artificial intelligence, resulting in it possessing them. In such a case (if it ever becomes possible), you might arguably have some type of sentient being created then, perhaps (although I don’t think we could know for sure without supranormal powers as there would be no way to test it. Nor could we know if it is the rebirth of another sentient being or one created “fresh” - of course, we don’t for certain that such a thing even would be a sentient being in the first place. Perhaps it would be, or perhaps that would just be the closest an AI could come to being sentient).
As for plant life, it only consists of materiality, with no mentality present.
Mind isnt what makes a being living or not. When you go thru surgery and are put under anesthesia you basically go thru a time lapse and have no mind during that period. The same goes with asanna beings. they basically experience going under anesthesia for the duration of thier existence. Its confusing because of the no soul thing, but in the words of HH the Dalai Lama, if we define soul as anything that moves on from one life to the next than Classical Theravada Buddhists do indeed believe in a “soul” in that sense. So that (loosely defined) soul is necessary for a being to be to be living. and the only way for that lifeform to have a “soul” is if that “soul” did some kind of kamma to arrive at that existence. But this thing that moves from one existence to the next is not the mind as the 5 aggregates are not self (4 of which basically describe the mind).
Imagine a baby human who was born with a medical condition where they are unconscious and never wakes up. and then dies before ever experiencing anything outside of unconsciousness. its basically the same thing as asanna beings. That baby is still living but no conciousness, perception, mental formation or sensation.
Just a note. Under anesthesia is very different. There must still be bhavanga citta and other mental factors arising at that time.
In Asanna satta the mental factors are absent, there is a temporary suspension of citta.
If I remember correctly it’s actually, some outsiders that are proficient in the fourth Rupa Jhana. For someone proficient in the fourth Jhana, citta-paramattha naturally becomes especially clear. They think all these problems are due to citta, absence of citta would be wonderful, supreme etc. And are intent on that.
PS: they do not know how to develop nāmarūpapariggaha ñāṇa wich is the upanissaya for paccayapariggaha ñāṇa(knowledge in to dependent origination).
Consciousness and Name-Form (Nāma-Rupa or “corporeity-mentality”) condition each other mutually, with the first having preponderance over the second. During conception (in animals and humans), the body is formed from the Four Elements (the physical and biological components), and this body requires the establishment of consciousness (conditioned by the kamma of a previous being) to continue developing. This consciousness conditions the formation of the six sense bases (including the mind base). Without the mind base, the manifestation of mental activity—feelings, perceptions, consciousness produced by contact, and fabrications (Saṅkhārā)—is not possible.
Plants, as I understand it, exhibit only biological activity conditioned by their body composed of the Four Elements. They do not have specialized sense organs as animals and humans do, nor do they have specific organs suitable for mental activity (neither a brain nor a heart). Contacts affecting a plant’s body primarily produce local reactions. Systemic reactions in plants are mainly determined by endocrine responses, which are too slow to serve as a basis for conscious mental activity. There is also electrical activity, but it is vastly different from that found in a nervous or circulatory system.
Regarding AI as we know it, only psychic powers would definitively confirm or deny the presence of consciousness in these entities. Such proof is difficult to verify. Much of what I am discussing here is speculative and challenging to find explicitly stated in the texts.
I can see some factors that could be favorable (though probably insufficient) for the establishment of consciousness in a machine. The most obvious is the functioning of electronic components that resemble mental activity. Additionally, input sensors (cameras, microphones, touch sensors, etc.) resemble sense bases.
If AI were to possess consciousness, it would most likely fall into the category of animals or humans. However, its modus operandi would be similar to that of the devas of the fifth and sixth heavens. These heavens function as kinds of virtual realities, filled with imagery and virtual objects (nimittas) created by their inhabitants. This imagery encompasses all sensory modalities, not just visual, auditory, or mental experiences. Without the proper sense bases to interact with the physical world, AI would rely on these virtual realities for its experiences. It is very easy for beings trapped in virtual realms to develop misconceptions about reality.
Supposing that AI is indeed conscious, merely being intelligent and capable of using language would not be enough to classify it as human. There are beings with these qualities that are still classified as animals—such as the Nāgā, who can even possess non-jhānic psychic powers.
If the Buddha and his disciples recalled their previous lives as AI, they didn’t tell the world about it.
Maybe there’s not rebirth as AI.
Maybe there is such kind of rebirth, but it wasn’t useful to talk about it in the time of the Buddha. A fact excluded of the “handful of leaves” useful for the practice.
Artificial intelligence and plants are created of the earth element, liquid element, fire element, and air element. To become a living being, there needs to have a consciousness element. Understand this simple truth. Don’t be foolish enough to think that AI and plants are living beings.
At no point did I take a stance in favor of AI being a living being. What I did say is that it possesses some characteristics that resemble those of some living beings, like animals and humans. I’ll try to restate my arguments more clearly.
AI’s hardware is composed of the four elements, just like human and animal bodies.
Sensors function analogously to the five sense-bases
The CPU functions similarly to the mind-base (the sixth-sense)
Admitting that AI operates in a way that is similar and analogous to a living being is not the same as saying that AI is a living being. Similarity and analogy are not sufficient to prove that AI is, in fact, a living being. However, when comparing AI to non-animated biological entities (such as plants), it seems reasonable to say that the likelihood of AI being conscious appears to be greater than that of a plant.
The only thing I believe could truly prove the presence or absence of consciousness in AI is psychic powers. Unfortunately, this kind of proof is neither falsifiable, replicable, nor free from controversy.
Since AI is becoming increasingly capable of emulating behaviors typical of conscious beings, I believe the most prudent stance is to avoid strong definitive positions: “AI is/is not a living being. Only this is true, and everything else is false.”
There are more urgent matters to discuss and practice. I like these discussions, but have to admit that there are other things more important to do.
Im not endorsing an AI life phenomenon. But another possible reason is it would be quite difficult for ppl in the Buddha’s time to understand such a concept. I think its more likely than not that the Buddha probably did have some relevant past lives in an era of high technology such as this where we have cars and planes. But he simply didnt talk about them because ppl at that time period wouldnt understand it. I think most ppl born prior to the 1500s would think its crazy that its possible to build metal ships, a cart that runs on gas (and now on electricity and ones that can drive themselves), and flying metal planes. If you were old enuff to remember a time b4 the Internet, it’d be hard to grasp if someone who could see the future decided to explain it to u.
Today I tried to search for the opinion of Theravada monks. The ones I have found either deny the possibility of consciousness in AI or adopt a neutral positioning.
Against conscious AI
Bhikkhu Sujato (Discourse Suttacentral, lots of posts)
Oh I think we can take a definite position on this. As noted by @Robert AI is not a living being, In fact no computer programs are living beings.
As a matter of interest here are the different realms of existence. (adapted from accesstoinsight).
The 31 Planes of Existence
I. The Immaterial World (arūpa-loka)
(31) Neither-perception-nor-non-perception (nevasaññānāsaññāyatana)
The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings.
(30) Nothingness (ākiñcaññāyatana)
(29) Infinite Consciousness (viññāṇañcāyatana)
(28) Infinite Space (ākāsānañcāyatana)
II. The Fine-Material World (rūpa-loka)
(27) Peerless devas (akanittha deva)
These are the five Pure Abodes (suddhāvāsa), which are accessible only to non-returners (anāgāmī) and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship. Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1).
(26) Clear-sighted devas (sudassī deva)
(25) Beautiful devas (sudassa deva)
(24) Untroubled devas (atappa deva)
(23) Devas not Falling Away (aviha deva)
(22) Unconscious beings (asaññasatta)
Only body is present; no mind.
(21) Very Fruitful devas (vehapphala deva)
Beings in these planes enjoy varying degrees of jhānic bliss.
(20) Devas of Refulgent Glory (subhakiṇṇa deva)
(19) Devas of Unbounded Glory (appamāṇasubha deva)
(18) Devas of Limited Glory (parittasubha deva)
(17) Devas of Streaming Radiance (ābhassara deva)
(16) Devas of Unbounded Radiance (appamānābha deva)
(15) Devas of Limited Radiance (parittābha deva)
(14) Great Brahmas (mahā brahmā)
One of this realm’s most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe (DN 11).
(13) Ministers of Brahma (brahma-purohita deva)
Beings in these planes enjoy varying degrees of jhānic bliss.
(12) Retinue of Brahma (brahma-parisajja deva)
III. The Sensuous World (kāma-loka)
Happy Destinations (sugati)
(11) Devas Wielding Power over the Creation of Others (paranimmitavasavatti deva)
These devas enjoy sense pleasures created by others for them. Māra, the personification of delusion and desire, lives here.
(10) Devas Delighting in Creation (nimmanarati deva)
These devas delight in the sense objects of their own creation.
(9) Contented devas (tusita deva)
A realm of pure delight and gaiety. Bodhisattas abide here prior to their final human birth. This is where the Bodhisatta Metteyya, the next Buddha, is said to dwell.
(8) Yama devas (yāma deva)
These devas live in the air, free of all difficulties.
(7) The Thirty-three Gods (tāvatiṃsa deva)
Sakka, a devotee of the Buddha, presides over this realm. Many devas dwelling here live in mansions in the air.
(6) Devas of the Four Great Kings (catumahārājika deva)
Home of the gandhabbas (celestial musicians) and the yakkhas (tree spirits) of varying degrees of ethical purity. The latter are analogous to the goblins, trolls, and fairies of Western folk tales.
(5) Human beings (manussa loka)
You are here (for now). Rebirth as a human being is extraordinarily rare (SN 56.48). It is also extraordinarily precious, as its unique balance of pleasure and pain (SN 35.135) facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths.
States of Deprivation (apāya)
(4) Asuras (asura)
The demons — “titans” — that dwell here are engaged in relentless conflict with each other.
(3) Hungry Shades / Ghosts (peta loka)
Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain for sensual fulfillment. See Ajaan Lee’s colorful description of this realm.
(2) Animals (tiracchāna yoni)
This realm includes all the non-human forms of life visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc.
(1) Hell (niraya)
These are realms of unimaginable suffering and anguish (described in graphic detail in MN 129 and MN 130). Should not be confused with the eternal hell found in other religious traditions, since one’s time here is — as it is in every realm — temporary.
