I am reading Abhidhamma in Daily Life by Nina van Gorkom. She mentions that there are two types of human beings:
Those with patisandhi citta (rebirth-linking consciousness) of ahetuka kusala vipāka, and
Those with sahetuka kusala vipāka.
“Ahetuka” means “not accompanied by beautiful roots” — that is, the citta is not accompanied by alobha (non-greed), adosa (non-hate), or amoha (non-delusion).
This implies that when kusala (wholesome) deeds are performed without these beautiful roots, then the resulting vipāka (result) will also be rootless. If such a rootless kusala vipāka citta becomes the patisandhi citta, it can lead to a rebirth lacking in mental or physical faculties.
I know that in the past I made donations with worldly intentions, like fulfilling desires. So I feel that my mind at that time was probably not accompanied by alobha or amoha — maybe adosa was absent too.
Does this mean my acts of generosity might lead to a rebirth with an ahetuka patisandhi citta — possibly even as someone who is handicapped or mentally limited?
As far as i know, it means that such donations in the past were not as meritorious as they could be. What you say may be true if generosity is combined with non-virtuous behavior. But the Blessed One never said that such kind of donation was harmful. There is a sutta that says that such type of donation may lead to rebirth in the Four Great Kings heaven.
"Having given this gift seeking his own profit — with a mind attached [to the reward], seeking to store up for himself, [with the thought], ‘I’ll enjoy this after death’ — on the break-up of the body, after death, he reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
How the Abhidhamma talks about this matter I don’t know.
Regarding this case, there are certain chantings for the dedication of merit that include statements like: “May the merits I have accumulated today and in the past contribute to the realization of Nibbāna” (or to another noble purpose, such as the happiness of all beings). This suggests that, to some extent, it is possible to “redirect” or “dedicate” the merits accumulated in the past towards new wholesome objectives.
Yes sir that is true …
But am feeling worried as I made donation as a whole purpose of my life ..
I saw it as a tool to make my comming life good.
I made donation and in details i wished for various pleasures..
But now I understood my mistake..
Form today I willl donate and wish for happiness of many …
But I also see danger in donations performed by people who do not know dhamma..
I have seen people who while making donation sometimes got upset, angry egoistic.
Hope they also be saved..
Giving always produces good results. To me, not giving seems more dangerous than giving. Moreover, giving is the most accessible way for non-noble beings to accumulate merit.
The results of giving are not always expressed in ways the donor expects. Being committed to virtue, possessing wisdom, and having a developed mind may change how these results manifest. There are possible courses of action in the present that can modify the results of actions performed in the past. Kamma does not manifest in fixed ways.
That is not akusala. Those wishes can come true. Please read the following excerpts.
The mind-state of the donor is equally important for determining the efficacy of the gift. An aspiration made while making the offering may result in a specific result. An
example may cited of a woman who made an offering to Venerable Sāriputta with the mental determination: “By the power of this meritorious offering, may there be for me a divine elephant with a splendid pavilion and seat on his back, may there be heavenly bliss and at all times, lotuses” (Vv-a 5). Naturally, upon her decease she found herself in Tāvatiṃsa mounted upon an elephant.
A beautiful devī, mounted on an elephant, with a bejewelled
harness; Pleasing, powerful, moving swiftly through the air.
With lotus spots, with lotus eyes, resplendent with lotuses
His limbs lotus powdered, his trunk golden wreathed
On roads lotus strewn, adorned with lotuses
The elephant treads smoothly, pleasantly, without a jolt.
As it steps forward, there is the peal of golden chimes,
Their pleasing sound like that of the five musical instruments.
Seated on her elephant, robed in pure cloth, adorned
Among her great accharā host, her beauty outshines them all.
(Vv 5)
Excerpt from The Buddhist Cosmo By Venerable Punnadhammo
Please read the following excerpt to clear the misconception.
Wholesome consciousnesses are always rooted in non-greed (a·lobha) > and non-hatred (a·dosa). What does that mean? Here, non-greed refers to > anything that has to do with generosity (cāga), offering (dāna), and renunciation (nekkhamma), gross or subtle. Non-hatred refers to anything > that has to do with lovingkindness (mettā), goodwill (abyāpada), amity > (avera), pity (avihi5sā), compassion (karu8ā), and sympathetic joy > (mūditā) (rejoicing in another’s good fortune) gross or subtle. And they > cannot be separated. When there is offering, there is also goodwill. When > there is compassion, there is also renunciation. And, of course, such consciousnesses cannot be associated with delusion: they can only be either > dissociated from or associated with non-delusion (a·moha).
I’d recommend reading this book from page 69 to page 80.
Now, offering is in all cases wholesome: if it is interspersed by wholesome consciousnesses, it can even be
superior (ukka;;ha). But when it is dissociated from knowledge of the
workings of kamma, it is the less superior, for it is only double-rooted
(dvi·hetuka): associated with only non-greed (a·lobha) and non-hatred
(a·dosa). The kamma being less powerful means the result will also be
less powerful.
Now, with this knowledge, rejoice in making merit more than ever before and give to your heart’s content. Making offerings, practicing sila, and bhavana are always good and always produce good results.
I’d like to end this post with verses from the sutta.
“One should practice only good deeds,
whose happy outcome stretches ahead.
Giving and moral conduct,
developing a mind of love:
having developed these
three things yielding happiness, that astute one is reborn in a happy, pleasing world.”
vism. XIX15. Another fourfold classification of kamma is this: weighty, habitual, death- threshold, and kamma [stored up] by being performed.3
Herein, (v) when there is weighty and unweighty kamma, the weightier, whether profitable or unprofitable, whether kamma consisting in matricide or kamma of the exalted spheres, takes precedence in ripening. (vi) Likewise, when there is habitual and unhabitual kamma, the more habitual, whether consisting in good or bad conduct, takes precedence in ripening. (vii) Death-threshold kamma is that remembered at the time of death; for when a man near death can remember [kamma], he is born according to that. (viii) Kamma not included in the foregoing three kinds that has been often repeated is called kamma [stored up] by being performed. This brings about rebirth-linking if other kinds fail.
Hi Mrunal,
The Abhidhamma describes life as it really is. That is without any self at all, ever.
When we worry about future lives the cittas at that time come with aversion, dosa. One of the reasons this worry arises is because of a level of right view - you see that danger in future lives. Still we can’t determine our next life because in fact there is no ‘we’ in actuality.
The materialist - as the majority are these day- have no fear of future lives simply because they don’t believe in them. However, this wrong view will still bring unpleasant results.
You have a much more refined level of right view that understands (to a degree) anatta and conditionality. This level of right view is starting to approach that of the ariya and is the sole province of Buddhas and their disciples.
If you keep developing understanding of anatta, then fear of future lives is replaced by interest in the present moment. Then the conditions are being laid now for future good results.
Yes, friend, what I understand is that doing acts of generosity is always good conduct, and such an act is kusala.
Kusala always arises with alobha, adosa, and amoha.
It is my subsequent thoughts — strongly wanting something — that arise with lobha, moha, and dosa.
Instead of generating such thoughts and volitions, I should wish for the benefit of many."
“Yes, master. I have started meditating again, from time to time.
These days, I try to stay mindful throughout the day—especially whenever the mind turns toward thoughts of sensual pleasures.
I notice the thoughts as they arise and pass away. When I observe their timing, a deep understanding arises:
‘These are just thoughts—coming and going. They are not me; not mine.’
But now, the mind is working very fast.
Sometimes it’s so quick that a thought arises, I act on it, and only afterward do I realize, ‘Ah, this has happened.’
There’s still a long way to go, but I will continue on this path.”
When one gives there is always alobha (nongreed) and adosa (nonhatred). That is why we say, “If you don’t like someone give him a gift.”
The main issue is whether you will be born with the third root of Wisdom (amoha or paññā).
Although your aspiration was not the best it could be, ie wishing for Nibbāna, it was aware of cause and effect and wishing for effects due to the law of kamma. You were aware that good outcomes come from good acts of kamma. You’re in a good state. Don’t worry.
Next time wish correctly.
If you make a big donation, it is best to have a special offering ceremony to “officially give”. That is probably why we do that. Often we give without thinking. I cannot tell you how many times I have uploaded updates and even new apps without thinking much about it because I’m eager to upload it. That is bad. Ven. Maggavihari told me because I have a firm belief in kamma, I’m also okay. Nevertheless, best to have a deliberate knowledge while doing any action.
How can I fix that issue? I can do what we do for lay people. And determine it will not really be officially given until I do a deliberate ceremony. It is recommended to do donations in this way. It is standard in Buddhist communities, but sometimes you have to request it.
There is a huge material saṅgha donation that I helped arranged and even donate a portion which is getting installed today as we speak. I had previously asked the monks to treat this like any other large donation from other devotees and to have a dedication of merit. They questioned my request but they will do it.
I think even when we open the door for someone or smile and talk respectfully, we should be aware of cause and effect because even good deeds like these can produce good results in the future.
