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8. Chandata (strong desire): he has a sufficiently strong
desire to attain the Omniscient Knowledge. How
strong is that desire? Suppose the whole world were
burning charcoal. If someone told him that with the
crossing of the burning charcoal from this side to that
side he would attain the Omniscient Knowledge, he
would certainly go across the burning charcoal. Here I
ask you: Would you go across that burning charcoal?
If not the whole world, then if all the way from Taiwan
to Pa-Auk were burning charcoal, would you go across
it? If it were certain that one could attain the Omnis-
cient Knowledge that way, that bodhisatta would go
across that burning charcoal. That is the strength of his
desire for the Omniscient Knowledge.
If these eight factors are present in a bodhisatta he will cer-
tainly receive a definite prophecy from a Buddha. These eight
factors were present in our Sakyamuni bodhisatta, when he was
the hermit Sumedha, at the time of Dipavkara Buddha. That is
why he received a definite prophecy from Dipavkara Buddha
with the words: You will certainly attain the Omniscient
Knowledge after four incalculables (asavkhyeyya) and a hundred
thousand aeons (kappa) later, and bear the name of Gotama.
173
Knowing and Seeing
What does it mean that a definite prophecy is definite ? A
definite prophecy is definite because it cannot be changed. We
do not say that it is permanent. The mentality-and-materiality of
Dipavkara Buddha were also impermanent. The mentality-and-
materiality of Sumedha were also impermanent. This is a fact,
but here the kammic force, especially the kammic force of his
paramis, cannot perish away so long as he has not attained the
Omniscient Knowledge. The words of Dipavkara Buddha, that
means the definite prophecy also cannot be changed, or cannot
be false. If those words were changed so that the definite proph-
ecy was not true, then there would be another problem, namely
that a Buddha uttered false speech. A Buddha gives a definite
prophecy only when he sees that the above eight factors are pre-
sent. For example, if a person skilled in agriculture saw a ba-
nana tree, he would be able to tell you that the tree was going to
produce bananas four months later. Why? Because he was
skilled in agriculture, and he saw flowers and small leaves
growing out of the tree. When someone has fulfilled the eight
factors mentioned above, a Buddha can see that he will attain the
fruit of Omniscient Knowledge, that is why he can make a defi-
nite prophecy.
At the time of Dipavkara Buddha, our Sakyamuni bodhisatta
was the hermit Sumedha and a worldling (puthujjana). In his
last life before attaining enlightenment he was still a worldling.
Only after enlightenment did he become Sakyamuni Buddha.
After his attainment of the arahant path associated with the Om-
niscient Knowledge, he could not change his arahantship; this is
the definite fixed-law (sammatta-niyama). Here definite fixed-
law means that the outcome of that arahant path cannot be
changed. Here we are not saying that the arahant path is perma-
nent. We say that the outcome of the arahant path is a kammic
force which cannot be changed. What does this mean exactly?
It is certain that the arahant path will produce arahant fruition,
and it is certain that it will destroy all defilements, all unwhole-
some kamma and all wholesome kamma, which would otherwise
174
Questions and Answers (6)
have produced their result at the time following the time of
Parinibbana. This law of kamma is called the definite fixed-law
and cannot be changed. So the definite fixed-law and definite
prophecy are not against the law of impermanence.
Here again I wish to make a further comment. Making an as-
piration or wish alone is not enough to attain the Omniscient
Knowledge. When bodhisattas receive a definite prophecy the
above eight factors must already be present in them. Moreover,
a definite prophecy alone cannot produce Buddhahood. Even
after the definite prophecy they must continue to perfect the ten
paramis on three levels:
1. They must fulfil the ten paramis by giving up sons,
daughters, wives and external property. This is the ten
ordinary paramis (parami).
2. They must fulfil the ten paramis by giving up their
limbs and organs, such as eyes, hands. This is the ten
medium paramis (upaparami).
3. They must fulfil the ten paramis by giving up their
lives. This is the ten superior paramis (paramattha-
parami).
Altogether there are thirty paramis. If we summarise these
thirty paramis they are only giving (dana), virtuous conduct
(sila), and mental cultivation (bhavana) through Samatha and
Vipassana. They are superior wholesome kamma. Bodhisattas
must fulfil these wholesome kamma by giving up animate and
inanimate property, their limbs, and their lives. If you believe
you are a bodhisatta, can you and will you fulfil these paramis?
If you can and if you have also received a definite prophecy from
a Buddha, then one day you will attain the Omniscient Knowl-
edge. But according to the Theravada teachings, two or more
Buddhas cannot appear at the same time, cannot appear simulta-
neously. At one given time, only one Buddha can appear. And
how long must they fulfil their paramis? In the case of our Sak-
175
Knowing and Seeing
yamuni bodhisatta, after he had received his definite prophecy,
he fulfilled the paramis for four incalculables and a hundred
thousand aeons. This is the shortest time. But prior to the defi-
nite prophecy we cannot say exactly how long will it take. So
you should remember that making an aspiration or a wish alone
is not enough to become a Buddha.
Question 6.8: When an ordinary disciple (pakati-savaka) has
practised Samatha-Vipassana up to the Knowledge of Discerning
Cause and Condition (paccaya-pariggaha-bana), the Knowledge
of Arising and Passing-Away (udayabbaya-bana), or the Knowl-
edge of Equanimity Towards Formations, he will not fall into
any of the four woeful planes (apaya) after death. Even if he
loses his Samatha-Vipassana due to negligence, the kamma of
having practised Samatha-Vipassana still exists. The Sotanugata
Sutta also says that he will attain Nibbana quickly. So, why did
the Sayadaw in the Question-and-Answer session of June 2nd say [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl rafalstec.xlx.pl
8. Chandata (strong desire): he has a sufficiently strong
desire to attain the Omniscient Knowledge. How
strong is that desire? Suppose the whole world were
burning charcoal. If someone told him that with the
crossing of the burning charcoal from this side to that
side he would attain the Omniscient Knowledge, he
would certainly go across the burning charcoal. Here I
ask you: Would you go across that burning charcoal?
If not the whole world, then if all the way from Taiwan
to Pa-Auk were burning charcoal, would you go across
it? If it were certain that one could attain the Omnis-
cient Knowledge that way, that bodhisatta would go
across that burning charcoal. That is the strength of his
desire for the Omniscient Knowledge.
If these eight factors are present in a bodhisatta he will cer-
tainly receive a definite prophecy from a Buddha. These eight
factors were present in our Sakyamuni bodhisatta, when he was
the hermit Sumedha, at the time of Dipavkara Buddha. That is
why he received a definite prophecy from Dipavkara Buddha
with the words: You will certainly attain the Omniscient
Knowledge after four incalculables (asavkhyeyya) and a hundred
thousand aeons (kappa) later, and bear the name of Gotama.
173
Knowing and Seeing
What does it mean that a definite prophecy is definite ? A
definite prophecy is definite because it cannot be changed. We
do not say that it is permanent. The mentality-and-materiality of
Dipavkara Buddha were also impermanent. The mentality-and-
materiality of Sumedha were also impermanent. This is a fact,
but here the kammic force, especially the kammic force of his
paramis, cannot perish away so long as he has not attained the
Omniscient Knowledge. The words of Dipavkara Buddha, that
means the definite prophecy also cannot be changed, or cannot
be false. If those words were changed so that the definite proph-
ecy was not true, then there would be another problem, namely
that a Buddha uttered false speech. A Buddha gives a definite
prophecy only when he sees that the above eight factors are pre-
sent. For example, if a person skilled in agriculture saw a ba-
nana tree, he would be able to tell you that the tree was going to
produce bananas four months later. Why? Because he was
skilled in agriculture, and he saw flowers and small leaves
growing out of the tree. When someone has fulfilled the eight
factors mentioned above, a Buddha can see that he will attain the
fruit of Omniscient Knowledge, that is why he can make a defi-
nite prophecy.
At the time of Dipavkara Buddha, our Sakyamuni bodhisatta
was the hermit Sumedha and a worldling (puthujjana). In his
last life before attaining enlightenment he was still a worldling.
Only after enlightenment did he become Sakyamuni Buddha.
After his attainment of the arahant path associated with the Om-
niscient Knowledge, he could not change his arahantship; this is
the definite fixed-law (sammatta-niyama). Here definite fixed-
law means that the outcome of that arahant path cannot be
changed. Here we are not saying that the arahant path is perma-
nent. We say that the outcome of the arahant path is a kammic
force which cannot be changed. What does this mean exactly?
It is certain that the arahant path will produce arahant fruition,
and it is certain that it will destroy all defilements, all unwhole-
some kamma and all wholesome kamma, which would otherwise
174
Questions and Answers (6)
have produced their result at the time following the time of
Parinibbana. This law of kamma is called the definite fixed-law
and cannot be changed. So the definite fixed-law and definite
prophecy are not against the law of impermanence.
Here again I wish to make a further comment. Making an as-
piration or wish alone is not enough to attain the Omniscient
Knowledge. When bodhisattas receive a definite prophecy the
above eight factors must already be present in them. Moreover,
a definite prophecy alone cannot produce Buddhahood. Even
after the definite prophecy they must continue to perfect the ten
paramis on three levels:
1. They must fulfil the ten paramis by giving up sons,
daughters, wives and external property. This is the ten
ordinary paramis (parami).
2. They must fulfil the ten paramis by giving up their
limbs and organs, such as eyes, hands. This is the ten
medium paramis (upaparami).
3. They must fulfil the ten paramis by giving up their
lives. This is the ten superior paramis (paramattha-
parami).
Altogether there are thirty paramis. If we summarise these
thirty paramis they are only giving (dana), virtuous conduct
(sila), and mental cultivation (bhavana) through Samatha and
Vipassana. They are superior wholesome kamma. Bodhisattas
must fulfil these wholesome kamma by giving up animate and
inanimate property, their limbs, and their lives. If you believe
you are a bodhisatta, can you and will you fulfil these paramis?
If you can and if you have also received a definite prophecy from
a Buddha, then one day you will attain the Omniscient Knowl-
edge. But according to the Theravada teachings, two or more
Buddhas cannot appear at the same time, cannot appear simulta-
neously. At one given time, only one Buddha can appear. And
how long must they fulfil their paramis? In the case of our Sak-
175
Knowing and Seeing
yamuni bodhisatta, after he had received his definite prophecy,
he fulfilled the paramis for four incalculables and a hundred
thousand aeons. This is the shortest time. But prior to the defi-
nite prophecy we cannot say exactly how long will it take. So
you should remember that making an aspiration or a wish alone
is not enough to become a Buddha.
Question 6.8: When an ordinary disciple (pakati-savaka) has
practised Samatha-Vipassana up to the Knowledge of Discerning
Cause and Condition (paccaya-pariggaha-bana), the Knowledge
of Arising and Passing-Away (udayabbaya-bana), or the Knowl-
edge of Equanimity Towards Formations, he will not fall into
any of the four woeful planes (apaya) after death. Even if he
loses his Samatha-Vipassana due to negligence, the kamma of
having practised Samatha-Vipassana still exists. The Sotanugata
Sutta also says that he will attain Nibbana quickly. So, why did
the Sayadaw in the Question-and-Answer session of June 2nd say [ Pobierz całość w formacie PDF ]