Buddha Abhidhamma - Ultimate Science - BuddhaNet

310
11 Jàti-paccayà jarà-maraõaü soka parideva dukkha
domanassa upàyàsà sambhavanti
Jàti conditions jarà-maraõa to arise or jarà-maraõa arises as a
consequence of jàti. Now jàti refers to the arising of upapatti-bhava
which is the same thing as the arising of 32 lokiya-vipàka cittas, 35
associated cetasikas and 18 kammaja-råpas.
Now every ultimate reality (paramattha) has the characteristics
of arising (uppàda), existing (thãti) and dissolving
(bhaïga). Thus after uppàda, thãti and bhaïga must inevitably
follow. Uppàda is called jàti; thãti, jarà; and bhaïga, maraõa. So jaràmaraõa
must arise as a consequence of jàti.
As the arising, the existing and the dissolving of upapattibhava
are designated as jàti, jarà, and maraõa, respectively, we
should note that beings are facing rebirth, decay (old age) and
death at every instant according to Abhidhamma.
Conventionally, we think that we are born just once, become
old as the years pass by, and then die just once in this life. The
phenomenon that death arises as a consequence of rebirth at
every conscious moment is known as ‘khaõika-maraõa’.
As the results of rebirth (jàti), worry (soka), lamentation
(parideva), pain (dukkha), grief (domanassa) and despair (upàyàsà)
may also arise. These five resultants are not primary nor inevitable;
they are secondary and may or may not arise depending on
conditions. They are absent in brahma-loka and may be also
unknown to an embryo, which dies in the womb or in an egg.
Thus we should differentiate between primary and
secondary effects of rebirth.
Jarà and maraõa are the primary and compulsory resultants
of jàti; soka, parideva, dukkha, domanassa and upàyàsà are secondary
and optional resultants of jàti.