Paṭicca Samuppāda > Kamma and Paṭicca Samuppāda > Gati (Habits/Character) Determine Births

April 11, 2020

Gati (Habits/Character) is a key concept

1. Gati (Habits/Character) is a key concept that has been hidden for hundreds of years, just like the true meanings of anicca and anatta. I just did a search for the keyword “gati” on Tipiṭaka at the Sutta Central and came up with “WebLink: suttacentral: 515 results of search for gati.” At the end of the post, I will discuss one sutta as an example, which describes how one with “crooked gati” is a candidate to be “reborn crooked.”

▪Any given person thinks, speaks, and acts based on his/her views. If started with wrong views, one tends to go in the wrong direction. That is why Sammā Diṭṭhi or “correct views” comes first in the Noble Eightfold Path.

▪Avijjā and micchā diṭṭhi go together. See, for example, “WebLink: suttacentral: Avijjā Sutta (SN 45.1).”

▪Any person will have a certain set of gati at a given time, based on avijjā and micchā diṭṭhi at that time. As one makes progress on the path, avijjā and micchā diṭṭhi will be reduced and one’s bad gati will be reduced too.

▪Gati is a common Sinhala word with the same meaning as in Pāli, so it would be easier for a Sinhala-speaking person to understand this post (ගති. “බලු ගති” තිබෙනවානම් බලු උපතක් ලබන්න පුළුවනි.)

▪The Buddha explained that if one cultivates “dog gati” that could lead to rebirth as a dog in the “Kukkuravatika Sutta (Majjhima Nikaya 57) – Kammakkhaya.”

▪An introduction to gati at, “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsava).” Further information at, “9. Key to Ānāpānasati – How to Change Habits and Character (Gati).”

▪It is also important to know the difference between standard English and “Tipiṭaka English.” See, ““Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1” and ““Tipiṭaka English” Convention Adopted by Early European Scholars – Part 2.”

Five Main Types of Gati

2. The Buddha explained that there are five main types of gati. The WebLink: suttacentral: Gati Sutta (AN 9.68): “Pañcimā, bhikkhave, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā—imā kho, bhikkhave, pañca gatiyo. Imāsaṁ kho, bhikkhave, pañcannaṁ gatīnaṁ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.”

Translated: “Bhikkhus, there are five character qualities (gati). What five? (Those belonging to) hell, the animal realm, the ghost realm, humans (manussā), and Devā. To eliminate those five types of gati, you should cultivate Satipaṭṭhānā.”

▪In the WebLink: suttacentral: Saṅgīti Sutta (DN 33): “Pañca gatiyo—nirayo, tiracchānayoni, pettivisayo, manussā, devā.”

▪By the way, Saṅgīti Sutta provides definitions of many key Pāli words.

▪It is to be noted that all six Deva and 26 Brahma realms are included in the Deva category in many suttā, including the Dhammacakkappavattana Sutta. See #7 of, “Dhammacakkappavattana Sutta Interpretation – Uddesa, Niddesa, Paṭiniddesa.”

3. In many English translations, the Pāli word “gati” is mistranslated as “destination.” But the correct translation is “habits/character” as explained in detail in the links in #1 and also at #8 below. We can also see that in other suttā, for example, in the Mahāparinibbāna Sutta (DN 16.)

▪In the WebLink: suttacentral: 9. Anāvattidhammasambodhiparāyaṇa (DN 16) section of Mahāparinibbāna Sutta, Venerable Ānanda asks the Buddha about several people who had recently died: “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?” OR “the monk named Sāḷha has passed away in Nādika. What is his gati (that led to the new birth) and where has he been reborn?”

▪However, it is true that one with “bad gati” (or dugati), for example, will have a “bad destination” (or duggati.) Similarly, one with “good gati” (or sugati), will have a “good destination” (or sugati.) Note the subtle difference in dugati and duggati, whereas the same word “sugati” is used for both “gati” and “destination.”

▪ Now, let us look at the connections between gati, saṅkhāra, and rebirths in various realms.

Connection to Paṭicca Samuppāda

4. As we know, Paṭicca Samuppāda dictates future existences (bhava) and births (jāti.) One generates (abhi)saṅkhāra due to avijjā and engages in three types of abhisaṅkhāra. This was discussed in detail in the posts, “Kamma, Saṅkhāra, and Abhisaṅkhāra” and “Kamma are Done with Abhisaṅkhāra – Types of Abhisaṅkhāra.” It is essential to understand those posts.

▪As explained there, those three types of abhisaṅkhāra are, Puññābhisaṅkhāra (puñña abhisaṅkhāra), apuññābhisaṅkhāra (apuñña abhisaṅkhāra), and āneñjābhisaṅkhāra (āneñja abhisaṅkhāra.)

▪Those lead to various types of rebirths, per Paṭicca Samuppāda.

5. We can understand the connection between those three types of abhisaṅkhāra and the five types of gati, in simple terms, as follows.

▪Apuñña abhisaṅkhāra (in the mind) lead to the ten types of akusala kamma and thus lead to rebirths in the apāyā. In other words, such kamma committed by those with niraya, tiracchāna, and peta gati.

▪On the other hand, one with manussa or deva gati does puñña kamma with puñña abhisaṅkhāra. They lead to rebirths in the human, Deva, and the 16 rūpāvacara Brahma realms. It is to be noted that cultivation of the four lower jhāna falls under puñña abhisaṅkhāra.

▪Āneñja abhisaṅkhāra are cultivated while practicing the highest four jhānā leading to rebirths in the four arūpāvacara Brahma realms. It is interesting to note that “āneñja” means “un-dying” and thus “permanent.” Ancient yogis (including Āḷāra Kālāma and Uddaka Rāmaputta) thought these realms have infinite lifetimes and equated rebirths there to the cessation of the rebirth process. Of course, the Buddha found out that those also have finite lifetimes, even though extremely long, lasting eons (billions of years).

▪Also see, “Saṅkhāra, Kamma, Kamma Bīja, Kamma Vipāka” and #14 of “Vacī Saṅkhāra – Saṅkappa (Conscious Thoughts) and Vācā (Speech)“

Good Realms Are Sugati and Bad Realms Are Duggati

6. There are several suttā that discuss various types of behaviors that lead to good and bad rebirths. Those with “good gati” tend to reborn in “realms with good gati” or “sugati” (“sukha” + “gati.”) On the other hand, those with “bad gati” tend to reborn in “realms with bad gati” or “duggati” (“dukkha” + “gati.”)

▪For example, see, “WebLink: suttacentral: Dukkha Sutta (AN 5.3),” “WebLink: suttacentral: Dukkha Sutta (AN 6.75),”

7. The last verse of the “WebLink: suttacentral: Vīṇopama Sutta (SN 35.246)” is informative: “Evameva kho, bhikkhave, bhikkhu rūpaṁ samanvesati yāvatā rūpassa gati, vedanaṁ samanvesati yāvatā vedanāya gati, saññaṁ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṁ gati, viññāṇaṁ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṁ samanvesato yāvatā rūpassa gati, vedanaṁ samanvesato … pe … saññaṁ … saṅkhāre … viññāṇaṁ samanvesato yāvatā viññāṇassa gati. Yampissa taṁ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti.”

Translated: “So too, bhikkhus, a bhikkhu investigates a rūpa to see the connection to gati in that rūpa, he investigates feelings to see the connection to gati in those feelings, he investigates a perception to see the connection to gati in that perception, he investigates saṅkhāra to see the connection to gati in that saṅkhāra, he investigates viññāṇa to see the connection to gati in that viññāṇa. Through those investigations, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.”

▪The Buddha described a living being as a “collection” of the five aggregates: rūpa, vedanā, saññā, saṅkhāra, and viññāṇa. A living-being, in any of the 31 realms, arises due to a certain paṭisandhi viññāṇa cultivated with a certain gati.

▪What this deep sutta is saying that when one understands the Paṭicca Samuppāda process, one would be able to “see” how various types of gati lead to corresponding rebirths.

▪Now we will discuss the WebLink: suttacentral: Saṁsappanīya Sutta (AN 10.216) which explains how a human can be reborn a “creeping creature” like a snake. [sappana :[nt.] crawling. saṁsappi : [aor. of saṁsappati] crept along; crawled; moved slowly.]

Saṁsappanīya Sutta (AN 10.216)

8. In this sutta, the Buddha has explained that one who engages in dasa akusala has “bad gati” or “dugati” or “crooked/bad character.” Such people are eligible for rebirth in “bad realms” or “duggati.”

▪Similarly, one who abstains from dasa akusala has “good gati” or “sugati” or “straight/good character.” Such people are eligible for rebirth in “good realms” or “sugati.“

I am going to skip some standard verses and translate (explain) the critical verses to provide the essence.

▪“Bhikkhus, I will explain to you how creeping, crooked creatures like snakes are born in this world.”

“Crooked Kamma” Done With “Crooked Gati” Lead to “Crooked Births”

9. “And what, bhikkhus, is that explanation of the Dhamma on creeping creatures? Bhikkhus, living-beings are the owners of their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their bondage, bound to their kamma. Whatever kamma they do, good or bad, they will inherit the corresponding vipāka.

▪In the following, the numbers refer to each of the dasa akusala.

(1) “Consider someone who destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings. He is crooked in bodily actions, speech, and thoughts. His bodily kamma, verbal kamma, mental kamma are all crooked. His gati is crooked and his rebirth is crooked ( jimhā gati, jimhupapatti, where “jimhā” is “crooked” and “jimhupapatti” is “jimhā” + “upapatti”).

▪For one with a crooked gati and rebirth, I say, there is one of two destinations: either the exclusively painful hells or a species of creeping animal. And what are the species of creeping animals? The snake, the scorpion, the centipede, the mongoose, the cat, the mouse, and the owl, or any other animals that creep away when they see people.

▪Thus a being is reborn from a being, meaning one is reborn through one’s deeds. When one has been reborn, one makes more (defiled) sensory contacts (to be born again.) It is in this way, I say, that beings are the heirs of their own kamma.

(2) “Similarly, someone takes what is not given … (3) … engages in sexual misconduct … (4) … speaks falsehood … (5) … speaks divisively … (6) … speaks harshly … (7) … indulges in idle chatter … (8) … is full of greed … (9) … has a mind of ill will and intentions of hate … (10) … holds the ten types of micchā diṭṭhi. He creeps along by body, speech, and mind. His bodily kamma is crooked … His gati crooked and his rebirth is crooked….

“Straight Kamma” Done With “Straight/Honest Gati” Lead to “Good Births”

10. “Bhikkhus, beings are the owners of their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their relative, kamma as their resort. Whatever kamma they do, good or bad, they are its heirs.

(1) “Consider someone who has abandoned the destruction of life. With the weapons laid aside, conscientious and kindly, he dwells compassionate toward all living beings. He does not engage in crooked bodily actions, speech, and thoughts. His bodily kamma, verbal kamma, mental kamma are all straight. His gati are straight and his rebirth is straight (good.)

▪For one with a straight gati and rebirth, I say, there is straight gati (uju gati; where “uju” means “straight”) and births (ujupapatti). They have rebirths in either pleasurable heavens or eminent families, such as those of affluent householders, families that are rich, with great wealth and property, abundant gold and silver, abundant treasures and belongings, abundant wealth and grain.

(2) “Having abandoned the taking of what is not given, someone abstains from taking what is not given … (3) … abstains from sexual misconduct … (4) … abstains from false speech … (5) … abstains from divisive speech … (6) … abstains from harsh speech … (7) … abstains from idle chatter … (8) … is without longing … (9) … is of goodwill … (10) … holds correct views. He does not creep along by body, speech, and mind. His bodily kamma is straight … His gati are straight and his rebirth is straight….

“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma. They have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

11. Again, it is necessary to understand the posts, “Kamma, Saṅkhāra, and Abhisaṅkhāra” and “Kamma are Done with Abhisaṅkhāra – Types of Abhisaṅkhāra.”

Gati (Habits/Character) Determine Births – Saṁsappanīya Sutta

Gati (Habits/Character) Determine Births – Saṁsappanīya Sutta