The Becoming of Existence

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From a life, the perspective of existence does not go beyond a first memory, from birth to death. From life you can not see beyond.This is the case of trees that do not allow us to see the forest. From there, the appearance indicates that we appear from nothing at birth and disappear into nothingness when we die.
To nothing? Really?
If everything is conditioned, nothing should come out of nowhere and disappear into nothingness. Life is not a rabbit in a magician’s hat.
Just as from a leaf we can not study the evolution that the tree has suffered, we must take flight and observe.
Let’s focus on the whole: what it experiences (citta) and what it experienced (namā-rūpa). Namā-rūpa is the interface that connects citta with Samsara. Both are mutually conditioned.Then we will see why.
Citta processes the information provided by namā and rūpa, exclusively. It can not process other information, which means that, depending on the kind of namā-rūpa that we have, citta can do one thing or another.
The class of namā-rūpa is the abode or station or plug.
Classes of plugs go from the devas of the sphere of the cessation to the infernal beings of the Padana hell, happening through planes like the human or the animal. For example, if the class of namā-rūpa corresponds to a deva of the sphere of nothing, that plug will have namā, but not rūpa, that is, it will be able to elaborate concepts, but it does not have external sensors. Another example, a dog will have in rūpa an olfactory capacity greater than that of a human. When associated with the dog class, citta will be able to process much richer information than in the human class, precisely because the plug in the olfactory sensors is more voluminous, however, its namā will be very small.
Citta, in turn, interacts with Samsara through namā-rūpa. Citta is not a passive observer. The citta responses to the processing of that information is what we will call behavior. This may be mental, verbal or works, which sends to namā-rūpa and causes changes in Samsara called conditions. And obviously, those changes again affect citta again, depending on the whole set of conditions that are present in Samsara, the reign of conditionality, through namā-rūpa.
A phenomenon is the execution of the transactional processing of information, and that is what we call contact. In dependence on contact arises the emotional reaction, present in all beings.
It is the Emotional Reaction that gives a character of «pleasant», «unpleasant» or «indifferent» to the phenomenon. An ethical behavior is one that specializes in sending outputs to namā-rūpa such that the «unpleasant» is minimized or even canceled. Hence, the «good» is to avoid the behaviors that condition a future «unpleasant» phenomenon
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As the complexity of the conditionality in Samsara is really intractable a priori, a good rule is to refrain from any behavior whose consequences are reasonably unknown. As a posteriori we can analyze the causes that have caused a certain contact (phenomenon), avoiding avoidable causes, similar consequences will be avoided in the future. The continuous interaction in the form of behavioral reprogramming is what is known as Noble Eightfold Path, whose purpose is the end of suffering. It is the kamma neither dark nor bright whose result is neither dark nor bright.
The conditions thrown into Samsara through namā-rūpa sometimes transcend the nature of it. The times in which the conditions in phenomena are precipitated are not temporarily limited.
Since everything is impermanent, the class of namā-rūpa when circumstances cease to change changes. The interface degrades and becomes unusable. But citta does not stop interacting with Samsara. Depending on the accumulated conditions, it adapts to the new circumstances. Create a new namā based on new conceptualizations and develop skills for handling a new rūpa.This is what we call the process of death and reconnection.
The accumulated tendencies added to the adherence to Samsara are what lead to the development of a new life in the same or in a different season, dwelling or plug.
Citta and namā-rūpa are mutually conditioned so that one can not exist without the other. Being processes we can compare them with subjects and objects (namā-rūpa) and verbs (citta).While the existence lasts this process will repeat endlessly.
The four types of kamma are explained in this sutta:
Aṅguttara Nikāya 
4. Book of Four 
237. The noble way
«Monks, these four types of kamma have been made, verified and disclosed directly by me. Which four? There is kamma that is dark with a dark result. There is kamma that is brilliant with brilliant result. There is kamma that is dark and bright with a dark and bright result. There is kamma that is neither dark nor bright, nor does it have a dark or bright result, which leads to the end of kamma.
 
«And what is the kamma that is dark with the dark result? There is the case where a certain person manufactures a noxious body manufacture, manufactures a harmful verbal manufacture, manufactures a harmful mental fabrication. Having made a harmful body-building, having made a harmful verbal manufacture, having made a harmful mental production, it goes back in a harmful world. When he rearms in a harmful world, he is there touched by harmful contacts. Touched by harmful contacts, he experiences feelings that are exclusively painful, like those of beings in hell. This is called kamma which is dark with a dark result.
 
«And what is the kamma that is brilliant with a brilliant result? There is the case in which a certain person manufactures a non-damaging body fabrication … a non-harmful verbal fabrication … a non-harmful mental fabrication … It goes back in a non-harmful world … There one is moved by non-harmful contacts … He experiences feelings that are exclusively pleasant, like those of the Beautiful Black Demons. This is called kamma which is brilliant with brilliant result.
 
«And what is the kamma that is dark and bright with a dark and bright result? There is the case where a certain person makes a bodily fabrication that is harmful and not harmful … a verbal fabrication that is harmful and not harmful … a mental fabrication that is harmful and not harmful … It is incorporated in a harmful and not harmful way. injurious world … There touch harmful and harmful contacts … Experience harmful and not harmful feelings, pleasure mixed with pain, like those of human beings, some devas and some beings in the lower realms. This is called kamma which is dark and bright with a dark and bright result.
 
«And what is the kamma that is neither dark nor bright, with no dark or bright result, which leads to the end of the kamma? Correct vision, correct resolution, correct discourse, correct action, correct way of life, correct effort, correct attention, correct concentration. This is called kamma that is neither dark nor bright, nor does it have a dark or bright result, which leads to the end of kamma.
 
«These, monks, are the four types of kamma directly performed, verified and known to me.»

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