Mahāvagga — Katicchā (On the Properties of Destination / Rebirth-Status)
[517] On kammic deeds accompanied by knowledge — why destination-properties arise by how many causal factors
When a kamma (action) is accompanied by knowledge, the property of a destination (katicchabhata) has its arising due to a certain number of causal factors. How many causal factors bring about the arising of kings of the great class, great brāhmaṇas, great householders, devas of the sensual realm, devas of the form-realm, and devas of the formless-realm?
When a kamma is accompanied by knowledge, the property of destination arises by eight causal factors. Kings of great power, great brāhmaṇas, great householders, devas of the sensual realm — these arise through the eight causal factors; devas of the form-realm and devas of the formless-realm likewise arise through those eight causal factors.
[518] What are those eight causal factors (brief account)
How are those eight causal factors — by which, in a deed accompanied by knowledge, the property of a destination arises?
When a wholesome deed runs its course (i.e., in the flow of a wholesome kamma), three causes are wholesome — they constitute the co-born (sahajāta) factors of the volitional consciousness arising at that moment. For this reason it is said: when a wholesome root is a factor, there are saṅkhārā (conditioned formations). At the moment of delight (somanassa) two causes are unwholesome (?? — note: original indicates two causes are unwholesome in the moment of pleasure? maintain literal rendering): two are the unwholesome co-born factors of the volition arising at that moment; thus it is said: when an unwholesome root is the factor, there are saṅkhārā.
At the moment of a paṭisandhi (rebirth-linking), three causes are upayogakaraṇa (operative-supporting) — they are co-born factors of the volition that arises then. Therefore it is said: when name-and-form (nāma-rūpa) is the factor, there is consciousness; and when consciousness is the factor, there is name-and-form. At the moment of paṭisandhi, the five aggregates (pañcakkhandha) serve as co-born factors, as an-aññamaya (distinguishing) factor, as nissaya (basis) factor, and as vippayutta (associative) factor. At the moment of paṭisandhi the four great material elements (mahābhūta-rūpa-cattāri) are co-born factors, an-aññamaya factors, and nissaya factors. The three nutriments (āhāra-taya) are co-born factors, nissaya factors, and vippayutta factors at the moment of paṭisandhi. Name-and-form are co-born factors … and are vippayutta factors at paṭisandhi. These fourteen dhammas are co-born factors … and are vippayutta factors at paṭisandhi. The formless aggregates (arūpa-khandha) are co-born factors … and are saṃpajutta (accompanied) factors at paṭisandhi. The five faculties (indriya) are co-born factors … and are saṃpajutta factors at paṭisandhi. The three causes (hetu-traya) are co-born factors … and are saṃpajutta factors at paṭisandhi. Name and consciousness are co-born factors … are saṃpajutta factors at paṭisandhi. These fourteen dhammas are co-born factors … are saṃpajutta factors at paṭisandhi. These twenty-eight dhammas are co-born factors … are vippayutta factors. Thus, in kamma that is saṃpajutta-ñāṇa (accompanied by knowledge), the destination-property arises because of these eight kinds of causal factors.
[519] How the kings, brāhmaṇas, householders, devas of the sensual realm arise by the eight causal factors
How do those eight causal factors operate so that kings of great rank, great brāhmaṇas, great householders, and devas of the sensual realm arise?
When a wholesome kamma runs its course: three causes are wholesome (these are the sahajāta factors of the volition arising then). Therefore it is said: when a wholesome root is the factor there are saṅkhārā. At the moment of delight (somanassa) two causes are unwholesome … therefore it is said: when an unwholesome root is the factor there are saṅkhārā. At the moment of paṭisandhi three causes are upayogakaraṇa (operative), the co-born causal factors of the volitional consciousness that arises at that time; therefore it is said: when name-and-form is the factor, there is consciousness; when consciousness is factor there is name-and-form. At paṭisandhi the five aggregates are sahajāta factors, anaññamaya factors, nissaya factors and vippayutta factors. The four great material elements are sahajāta, anaññamaya, nissaya factors at paṭisandhi. The three nutriments are sahajāta, anaññamaya, nissaya, and vippayutta factors at paṭisandhi. Name-and-form are sahajāta, nissaya and vippayutta factors at paṭisandhi. These fourteen dhammas are sahajāta … and vippayutta factors at paṭisandhi. The four arūpa-khandha are sahajāta … and saṃpajutta factors at paṭisandhi. The five faculties are sahajāta … and saṃpajutta factors at paṭisandhi. The three causes (hetu-traya) are sahajāta … and saṃpajutta factors at paṭisandhi. Name and consciousness are sahajāta … and saṃpajutta factors at paṭisandhi. These fourteen dhammas are sahajāta … and saṃpajutta factors at paṭisandhi. The twenty-eight dhammas are sahajāta … and vippayutta factors. By these eight kinds of causal factors kings of great rank, great brāhmaṇas, great householders, and devas of the sensual realm arise.
[520] How devas of the form-realm arise by the eight causal factors
How do devas of the form-realm come to be by the eight causal factors?
When a wholesome kamma runs its course: three causes are wholesome … etc. Devas of the form-realm arise by those eight causal factors.
[521] How devas of the formless-realm arise by the eight causal factors
How do devas of the formless realm arise by the eight causal factors?
When a wholesome kamma runs its course: three causes are wholesome — therefore there are saṅkhārā. At the moment of delight two causes are unwholesome — therefore there are saṅkhārā. At paṭisandhi three causes are operative; thus when nāma-rūpa is the factor there is consciousness, and when consciousness is the factor there is nāma-rūpa. The four arūpa–khandha are sahajāta / anaññamaya / nissaya / saṃpajutta factors at paṭisandhi. The five faculties are sahajāta / saṃpajutta factors at paṭisandhi. The three causes are sahajāta / saṃpajutta factors at paṭisandhi. Name and consciousness are sahajāta / saṃpajutta factors at paṭisandhi. These fourteen dhammas are sahajāta / saṃpajutta factors at paṭisandhi. Thus devas of the formless realm arise by these eight causal factors.
[522] On kamma not accompanied by knowledge — how many causal factors produce destination-properties
When a kamma is not accompanied by knowledge, by how many causal factors does its destination-property arise — for kings of great might, great brāhmaṇas, great householders, and devas of the sensual realm?
When a kamma lacks accompanying knowledge, the property of destination arises by six causal factors. Kings of great rank, great brāhmaṇas, great householders, devas of the sensual realm — they arise through these six causal factors.
[522 — continued] What are those six causal factors (brief account)
How are the six causal factors that produce destination-properties in kamma without accompanying knowledge?
When a wholesome kamma runs its course: two causes are wholesome — they are the sahajāta factors of the volition arising then; therefore it is said: when a wholesome root is the factor there are saṅkhārā. At the moment of delight two causes are unwholesome — therefore it is said: when an unwholesome root is the factor there are saṅkhārā. At paṭisandhi two causes are upayogakaraṇa — hence when nāma-rūpa is a factor there is consciousness, and when consciousness is factor there is nāma-rūpa. At paṭisandhi the five aggregates are sahajāta, anaññamaya, nissaya, and vippayutta factors. The four great material elements are sahajāta, anaññamaya, nissaya factors at paṭisandhi. The three nutriments are sahajāta … and vippayutta factors at paṭisandhi. Name-and-form are sahajāta … and vippayutta factors at paṭisandhi. These fourteen dhammas are sahajāta … and vippayutta factors at paṭisandhi. The four arūpa-khandha are sahajāta … and saṃpajutta factors at paṭisandhi. The four (or five?) faculties are sahajāta … and saṃpajutta factors at paṭisandhi. The two causes (hetu-dve) are sahajāta … and saṃpajutta factors at paṭisandhi. Name and consciousness are sahajāta … and saṃpajutta factors at paṭisandhi. These twelve dhammas are sahajāta … and saṃpajutta factors at paṭisandhi. These twenty-six dhammas are sahajāta … and vippayutta factors. Thus, in kamma not accompanied by knowledge, the destination-property arises because of these six kinds of causal factors, and by these the great kings, brāhmaṇas, householders, and devas of the sensual realm come to be.
Concluding note
Thus ends the chapter on katicchā (destination-properties).
Short Pāli Glossary (concise · intensive)
- kamma / karma — volitional action; ethically significant intentional deed whose results (vipāka) condition future becoming.
- saṃpajutta-ñāṇa — “kamma accompanied by knowledge/awareness”; kamma performed with clear cognitive awareness (technical: kamma whose constituent moments are accompanied by ñāṇa).
- katicchabhata / katiccha-sampatti — property or quality of destination; the dispositional or determining factors that make a being apt for a particular destination/rebirth (e.g., kingly, household, devas, etc.).
- hetu (เหตุ) — cause; here refers to causal factors (the text enumerates groups of such causes — e.g., eight or six kinds depending on whether kamma is accompanied by knowledge).
- sahajāta / sahajāta-paccaya — co-born factor; a condition that is born together with the mental event (co-arising factor).
- aññamaya / anaññamaya — distinguishing / differentiating factor; a factor that marks or distinguishes the state.
- nissaya / nissaya-paccaya — basis or substrate factor; that on which something depends.
- vippayutta / vippayutta-paccaya — associative or adjunct factor; conditioned in relation to others (contextual associative condition).
- saṃpajutta-paccaya — accompanying condition/factor; factors that accompany a cognition (e.g., faculties, sense-doors).
- nāma-rūpa — name-and-form; mentality (nāma) and materiality (rūpa) as the psycho-physical basis for experience.
- pañcakkhandha — the five aggregates (form, feeling, perception, mental formations, consciousness) — core constituents of a psycho-physical individual.
- mahābhūta-rūpa — the four great elements (earth, water, fire, wind) as material factors.
- āhāra-taya / the three nutriments — food/material nutriment, contact/experience nutriment, and intentional nutriment (depending on technical enumeration).
- indriya — the five faculties (eye, ear, nose, tongue, body or faculties including faith, energy, mindfulness etc. depending on context; here sense-faculties).
- hetu-traya — threefold causes (contextually: sometimes roots, sometimes groups of factors relevant to the moment).
- somanassa / delight — pleasurable or delighted feeling-moment that conditions certain mental sequences.
- paṭisandhi — the linking or conception moment (rebirth-conception); the mind-moment that establishes continuity into a new life.
- somanassa / dukkhassa moments (vibhāga in microsequence) — technical micro-moments counted in classical Abhidhamma sequences (e.g., chanda, tadārammana, juti etc.).
- arūpa-khandha — the formless aggregates (mental groups belonging to the arūpa realm).
- vippayutta / vippayutta-dhamma — associative conditioned dhammas that attend or accompany other dhammas (see vippayutta above).
- saṃpajutta-dhamma — dhammas that accompany or are in intimate conjunction with the cognitive occurrence.
- katicchabhata — see above; sometimes rendered “destination-qualification” or “reproductive property” (the quality that issues in a particular rebirth class).