Difference between revisions of "Last thought moment"
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| − | While the [[Buddha]] understood the [[mind]] to be a ‘flow’ or | + | While the [[Buddha]] understood the [[mind]] to be a ‘flow’ or ‘{{Wiki|stream}}’ of {{Wiki|mental events}} (''viññānasota''), later [[abhidhamma]] thinkers speculated that it was actually a string of {{Wiki|individual}} [[thought]] moments (''[[cittavīthi]]'') [[arising]] and passing away at great rapidity. Later still, the {{Wiki|theory}} developed that the last [[thought]] moment (''[[cuticitta]]'') a [[person]] has before they [[die]] will determine their next [[life]]. This [[idea]], now current in [[Theravāda]], seems to be an unjustified [[development]] of the [[Buddha’s teachings]] and at odds with his [[idea]] of [[kamma]] and the efficacy of [[morality]]. |
| − | The theory of the importance of the last [[thought]] moment is not mentioned in any of the Buddha’s discourses or even in the later [[Abhidhamma]] Piṭaka. The Tipiṭaka records many occasions where the [[Buddha]] counseled [[people]] who were either dying or critically ill. If the last [[thought]] is really crucial to one’s [[destiny]] one would expect such occasions to be the most appropriate time for him to mention it, and yet he never did. Nor did he mention it anywhere else. Mahānāma once confided to the [[Buddha]] his [[anxiety]] about dying at a time when his [[mind]] was distressed and confused, [[thinking]] it might result in him having a bad [[rebirth]]. The [[Buddha]] reassured him that because he had for a long time developed [[faith]], [[virtue]], {{Wiki|learning}}, [[renunciation]] and [[wisdom]], he had [[nothing]] to {{Wiki|fear}} if such a thing should happen (S.V,369). | + | The {{Wiki|theory}} of the importance of the last [[thought]] moment is not mentioned in any of the [[Buddha’s]] [[discourses]] or even in the later [[Abhidhamma]] [[Piṭaka]]. The [[Tipiṭaka]] records many occasions where the [[Buddha]] counseled [[people]] who were either dying or critically ill. If the last [[thought]] is really crucial to one’s [[destiny]] one would expect such occasions to be the most appropriate [[time]] for him to mention it, and yet he never did. Nor did he mention it anywhere else. [[Mahānāma]] once confided to the [[Buddha]] his [[anxiety]] about dying at a [[time]] when his [[mind]] was distressed and confused, [[thinking]] it might result in him having a bad [[rebirth]]. The [[Buddha]] reassured him that because he had for a long [[time]] developed [[faith]], [[virtue]], {{Wiki|learning}}, [[renunciation]] and [[wisdom]], he had [[nothing]] to {{Wiki|fear}} if such a thing should happen (S.V,369). |
| − | The theory of the importance of the supposed last [[thought]] moment first appears in an undeveloped [[form]] in the Milindapañha (aprox. 1st century CE) which says: ‘If someone did unskilful things for a hundred years but at the time of [[death]] was [[mindful]] for one moment of the [[Buddha]], he would be [[reborn]] amongst the [[gods]].’ (Mil.80). By the time the [[Visuddhimagga]] was composed, this apocryphal idea had been worked out in detail and had come to be considered orthodox (Vis.458-60). Apart from not having been taught by the [[Buddha]], there are several [[philosophical]], [[ethical]] and [[logical]] problems with the theory that the last [[thought]] moment is the deciding factor in one’s circumstances in the next [[life]]. | + | The {{Wiki|theory}} of the importance of the supposed last [[thought]] moment first appears in an undeveloped [[form]] in the [[Milindapañha]] (aprox. 1st century CE) which says: ‘If someone did unskilful things for a hundred years but at the [[time]] of [[death]] was [[mindful]] for one moment of the [[Buddha]], he would be [[reborn]] amongst the [[gods]].’ (Mil.80). By the [[time]] the [[Visuddhimagga]] was composed, this {{Wiki|apocryphal}} [[idea]] had been worked out in detail and had come to be considered {{Wiki|orthodox}} (Vis.458-60). Apart from not having been [[taught]] by the [[Buddha]], there are several [[philosophical]], [[ethical]] and [[logical]] problems with the {{Wiki|theory}} that the last [[thought]] moment is the deciding factor in one’s circumstances in the next [[life]]. |
| − | If a [[person]] had lived a relatively good [[life]] but in the [[anxiety]] and confusion just preceding their [[death]] they have some negative [[thoughts]] they would, according to this theory, have a bad [[rebirth]]. Likewise, one could have lived an immoral and dissolute [[life]] but pass away with ease and in [[peace]] and, therefore, have an advantageous [[rebirth]]. This negates the whole idea of [[kamma]], the teaching that the sum total of our intentional [[thoughts]], [[speech]] and actions conditions our future, both in this [[life]] and the next. Further, it is very difficult to understand how just one or two [[thought]] moments, each of a millisecond long (''khaṇa''), can cancel out perhaps many years of good or [[evil]] [[thoughts]], [[speech]] and actions. This theory also fails to take into account [[causation]]. If everything is conditioned, and the [[Buddha]] taught that it is, then the last [[thought]] moment must be conditioned by the second last [[thought]] moment which in turn must be conditioned by the third last [[thought]] moment, etc. This means what we are [[thinking]], saying and doing right now will have an impact on what is in our [[minds]] at the time we die. Therefore, to emphasise the last [[thought]] moment is to give exaggerated significance to the effect and neglect the [[cause]], i.e. how one is living here and now. The theory of the last [[thought]] moment does not fit well with other things the [[Buddha]] taught. For example, he said (A.II,80) that trying to work out the subtle and interconnected workings of [[kamma]] (''kammavipāka'') would send one mad (''ummāda''). And yet the [[Visuddhimagga]] describes in extraordinarily minute detail what supposedly happens in the [[mind]] just before [[death]], the past [[kamma]] that makes it happen and the [[kammic]] consequences it will have in the next [[life]]. The [[Buddha]]’s comment that [[thinking]] about the intricacies of [[kamma]] can [[cause]] madness should also make us very cautious of the [[Visuddhimagga]]’s theorizing. | + | If a [[person]] had lived a relatively good [[life]] but in the [[anxiety]] and [[confusion]] just preceding their [[death]] they have some negative [[thoughts]] they would, according to this {{Wiki|theory}}, have a bad [[rebirth]]. Likewise, one could have lived an [[immoral]] and dissolute [[life]] but pass away with ease and in [[peace]] and, therefore, have an advantageous [[rebirth]]. This negates the whole [[idea]] of [[kamma]], the [[teaching]] that the sum total of our intentional [[thoughts]], [[speech]] and [[actions]] [[conditions]] our {{Wiki|future}}, both in this [[life]] and the next. Further, it is very difficult to understand how just one or two [[thought]] moments, each of a millisecond long (''[[khaṇa]]''), can cancel out perhaps many years of good or [[evil]] [[thoughts]], [[speech]] and [[actions]]. This {{Wiki|theory}} also fails to take into account [[causation]]. If everything is [[conditioned]], and the [[Buddha]] [[taught]] that it is, then the last [[thought]] moment must be [[conditioned]] by the second last [[thought]] moment which in turn must be [[conditioned]] by the third last [[thought]] moment, etc. This means what we are [[thinking]], saying and doing right now will have an impact on what is in our [[minds]] at the [[time]] we [[die]]. Therefore, to emphasise the last [[thought]] moment is to give exaggerated significance to the effect and neglect the [[cause]], i.e. how one is living here and now. The {{Wiki|theory}} of the last [[thought]] moment does not fit well with other things the [[Buddha]] [[taught]]. For example, he said (A.II,80) that trying to work out the {{Wiki|subtle}} and interconnected workings of [[kamma]] (''[[kammavipāka]]'') would send one mad (''ummāda''). And yet the [[Visuddhimagga]] describes in extraordinarily minute detail what supposedly happens in the [[mind]] just before [[death]], the {{Wiki|past}} [[kamma]] that makes it happen and the [[kammic]] {{Wiki|consequences}} it will have in the next [[life]]. The [[Buddha]]’s comment that [[thinking]] about the intricacies of [[kamma]] can [[cause]] madness should also make us very {{Wiki|cautious}} of the [[Visuddhimagga]]’s theorizing. |
| − | The descriptions of the [[mind]] contained in the [[Abhidhamma]] Piṭaka and its commentaries are sometimes helpful and certainly very sophisticated, considering the period in which they were written. However, they are also speculative, sometimes overly mechanistic and simplistic and occasionally downright wrong. This being so, it is important to distinguish between what the [[Buddha]] taught and the ideas that developed from his teachings in the succeeding centuries. See Unthinkables. | + | The descriptions of the [[mind]] contained in the [[Abhidhamma]] [[Piṭaka]] and its commentaries are sometimes helpful and certainly very sophisticated, considering the period in which they were written. However, they are also speculative, sometimes overly mechanistic and simplistic and occasionally downright wrong. This being so, it is important to distinguish between what the [[Buddha]] [[taught]] and the [[ideas]] that developed from his teachings in the succeeding centuries. See [[Unthinkables]]. |
{{R}} | {{R}} | ||
[http://www.buddhisma2z.com/content.php?id=223 www.buddhisma2z.com] | [http://www.buddhisma2z.com/content.php?id=223 www.buddhisma2z.com] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Thought]] | [[Category:Thought]] | ||
Latest revision as of 04:22, 29 August 2014
While the Buddha understood the mind to be a ‘flow’ or ‘stream’ of mental events (viññānasota), later abhidhamma thinkers speculated that it was actually a string of individual thought moments (cittavīthi) arising and passing away at great rapidity. Later still, the theory developed that the last thought moment (cuticitta) a person has before they die will determine their next life. This idea, now current in Theravāda, seems to be an unjustified development of the Buddha’s teachings and at odds with his idea of kamma and the efficacy of morality.
The theory of the importance of the last thought moment is not mentioned in any of the Buddha’s discourses or even in the later Abhidhamma Piṭaka. The Tipiṭaka records many occasions where the Buddha counseled people who were either dying or critically ill. If the last thought is really crucial to one’s destiny one would expect such occasions to be the most appropriate time for him to mention it, and yet he never did. Nor did he mention it anywhere else. Mahānāma once confided to the Buddha his anxiety about dying at a time when his mind was distressed and confused, thinking it might result in him having a bad rebirth. The Buddha reassured him that because he had for a long time developed faith, virtue, learning, renunciation and wisdom, he had nothing to fear if such a thing should happen (S.V,369).
The theory of the importance of the supposed last thought moment first appears in an undeveloped form in the Milindapañha (aprox. 1st century CE) which says: ‘If someone did unskilful things for a hundred years but at the time of death was mindful for one moment of the Buddha, he would be reborn amongst the gods.’ (Mil.80). By the time the Visuddhimagga was composed, this apocryphal idea had been worked out in detail and had come to be considered orthodox (Vis.458-60). Apart from not having been taught by the Buddha, there are several philosophical, ethical and logical problems with the theory that the last thought moment is the deciding factor in one’s circumstances in the next life.
If a person had lived a relatively good life but in the anxiety and confusion just preceding their death they have some negative thoughts they would, according to this theory, have a bad rebirth. Likewise, one could have lived an immoral and dissolute life but pass away with ease and in peace and, therefore, have an advantageous rebirth. This negates the whole idea of kamma, the teaching that the sum total of our intentional thoughts, speech and actions conditions our future, both in this life and the next. Further, it is very difficult to understand how just one or two thought moments, each of a millisecond long (khaṇa), can cancel out perhaps many years of good or evil thoughts, speech and actions. This theory also fails to take into account causation. If everything is conditioned, and the Buddha taught that it is, then the last thought moment must be conditioned by the second last thought moment which in turn must be conditioned by the third last thought moment, etc. This means what we are thinking, saying and doing right now will have an impact on what is in our minds at the time we die. Therefore, to emphasise the last thought moment is to give exaggerated significance to the effect and neglect the cause, i.e. how one is living here and now. The theory of the last thought moment does not fit well with other things the Buddha taught. For example, he said (A.II,80) that trying to work out the subtle and interconnected workings of kamma (kammavipāka) would send one mad (ummāda). And yet the Visuddhimagga describes in extraordinarily minute detail what supposedly happens in the mind just before death, the past kamma that makes it happen and the kammic consequences it will have in the next life. The Buddha’s comment that thinking about the intricacies of kamma can cause madness should also make us very cautious of the Visuddhimagga’s theorizing.
The descriptions of the mind contained in the Abhidhamma Piṭaka and its commentaries are sometimes helpful and certainly very sophisticated, considering the period in which they were written. However, they are also speculative, sometimes overly mechanistic and simplistic and occasionally downright wrong. This being so, it is important to distinguish between what the Buddha taught and the ideas that developed from his teachings in the succeeding centuries. See Unthinkables.
