The Two Gati

Gati means transmigration. (Here it does not mean that "Transmigration of Soul", so called, which is current in non-Buddhist philosophies. I have adopted the word "transmigration" for Gati which literally means "going", merely in order to indicate the idea while dealing with it from the standpoint of Buddhist philosophy). It is the change of existences. It is of two kinds:

1. Puthujjana-gati.
2. Ariya-gati.

Of these two, the former is the transmigration of the ordinary person which is Vinipatana or dispersive. That is to say: one cannot transmigrate into whatever kind of existence one might wish, but is liable to fall into any one of the 31 kinds of abode or existence, according as one is thrown by one's past kamma. Just as, in the case of the fall of a coconut or of a palm-fruit from a tree, it cannot be ascertained beforehand where it will rest; so also in the case of the new existence of a Puthujjana after his death, it cannot be ascertained beforehand whereunto he will transmigrate. Every creature that comes into life is inevitably laid in wait for by the evil of death; and after his death he is also sure to fall by "dispersion" into any existence. Thus two great evils of death and dispersion are inseparably linked to every being born.

Of these two, "dispersion of life" after death is worse than death, for the four realms of misery down to the great Avici Hell, stand wide open to a Puthujjana who departs from the abode of men, like space without any obstruction. As soon as the term of life expires, he may fall into any of the Nirayas or realms of misery. Whether far or near, there is no intervening period of time. He may be reborn as an animal; as a Peta, a wretched shade; or as an Asura or Titan, an enemy of Sakka the king of the gods, in the wink of an eyelid. The like holds good if he dies out of any of the upper six realms of the Kamavacara Devas. But when he expires from the worlds of Rupa-loka and Arupa-loka, there is no direct fall into the four realms of misery, but there is a halt of one existence either in the abode of men or in those of Devas, wherefrom he may fall into the four worlds of misery.

Why do we say that every being fears death? Because death is followed by dispersion to any sphere of existence. If there were no "dispersion" as regards existence after death, and one could take rebirth in any existence at one's choice, no one would fear death so much, although, to be sure, sometimes there may be thirst for death when a being after living a considerable length of time in one existence, desires removal to a new one.

By way of showing how great is the dispersion of existence, which is called Puthujjana-gati--the Nakhasikha and Kanakacchapa Suttas may be cited. However only an outline of each will here be produced.