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.This is wholesome kamma of listening toDhamma (Dhammasavana-kusala-kamma).Is this wholesomekamma permanent or not? Please think about this question.If this wholesome kamma were permanent then during yourwhole life you would have only this kamma, not other whole-some kamma or unwholesome kamma.Do you understand?Wholesome kamma produces good results and unwholesomekamma produces bad results.This is an eternal law, but we donot say that the wholesome kamma and unwholesome kammathemselves are permanent.Wholesome intention (kusala-cetana) and unwholesome intention (akusala-cetana) are calledkamma.As soon as those kamma arise they pass away; that isimpermanence.That is their nature.But the kammic force, thelatent energy to produce the respective result of the kamma, stillexists in the mentality-and-materiality process.Suppose there is a mango tree.Now there is no fruit in thetree, but it is certain that one day it will bear fruit.You can saythe energy which can produce the fruit exists in the tree.What isthat energy? If we study the leaves, branches, bark and stems wecannot see that energy, but although we cannot see that energywe cannot say that it does not exist, because one day that treewill produce fruits.In the same way we do not say that whole-some kamma and unwholesome kamma are permanent.We saythat the kammic force exists in the mentality-and-materialityprocess as latent energy, and that one day, when that force hasmatured, it will produce its result.Let us now discuss the definite fixed-law (sammatta-niyama).We say that path dhamma (magga-dhamma) isdhamma of definite fixed-law, but we do not say that paths andfruitions are permanent (nicca).They are also impermanent(anicca), but the force of Path Knowledge exists in the mental-ity-and-materiality process of those who have attained path,fruition, and Nibbana.That force is also called the definite171 Knowing and Seeingfixed-law.That force can produce higher and higher fruits, but itcannot produce lower fruit.This is also an eternal law.Hereyou should think about this: To attain arahantship is not easy.You have to practise with great effort; strong, powerful perse-verance is necessary.For example, our Sakyamuni bodhisattapractised very hard for six years in his last life to attain arahant-ship associated with the Omniscient Knowledge (sabbabbuta-bana).You can imagine how hard it was.So if after attainingarahantship with enormous difficulty he became a worldling(puthujjana) again, what would be the fruit of the practice? Youshould think about this carefully.Now I would like to explain when can a bodhisatta receive adefinite prophecy? Manussattam livgasampatti, hetu sattharadassanam;pabbajja gunasampatti, adhikaro ca chandata;Atthadhammasamodhana abhiniharo samijjhati.He can a receive definite prophecy when the following eightfactors are fulfilled:1.Manussattam: he is a human being.2.Livgasampatti: he is a male.3.Hetu (the cause or root): he has sufficient parami toattain arahantship while listening to a Buddha when Heutters a short stanza related to the Four Noble Truths.That means he must have practised Vipassana thor-oughly up to the Knowledge of Equanimity of Forma-tions (savkharupekkha-bana).4.Sattharadassanam (the sight of the Master): he meetsa living Buddha5.Pabbajja (the going forth): he is a hermit or a bhikkhu.6.Gunasampatti (the achievement of noble qualities): hehas acquired the eight attainments (samapatti) and fivemundane psychic powers (abhibbana).7.Adhikaro (extreme dedication): he has sufficientparami to receive a definite prophecy.That means he172 Questions and Answers (6)must have practised the paramis for attaining the Om-niscient Knowledge (sabbabbuta-bana) in previouslives, so that he can receive a definite prophecy from aBuddha.In other words, he must have sowed theseeds of knowledge (vijja) and conduct (carana) forthe Omniscient Knowledge in a previous Buddha s dis-pensation.According to the Yasodhara Apadana, fu-ture prince Siddhattha and future princess Yasodharahad made the wish for Sakyamuni bodhisatta s Omnis-cient Knowledge in the presence of many billions ofBuddhas, and had practised all the paramis under theguidance of those Buddhas.8.Chandata (strong desire): he has a sufficiently strongdesire to attain the Omniscient Knowledge.Howstrong is that desire? Suppose the whole world wereburning charcoal.If someone told him that with thecrossing of the burning charcoal from this side to thatside he would attain the Omniscient Knowledge, hewould certainly go across the burning charcoal.Here Iask you: Would you go across that burning charcoal?If not the whole world, then if all the way from Taiwanto Pa-Auk were burning charcoal, would you go acrossit? If it were certain that one could attain the Omnis-cient Knowledge that way, that bodhisatta would goacross that burning charcoal.That is the strength of hisdesire 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 eightfactors were present in our Sakyamuni bodhisatta, when he wasthe hermit Sumedha, at the time of Dipavkara Buddha.That iswhy he received a definite prophecy from Dipavkara Buddhawith the words: You will certainly attain the OmniscientKnowledge after four incalculables (asavkhyeyya) and a hundredthousand aeons (kappa) later, and bear the name of Gotama.173 Knowing and SeeingWhat does it mean that a definite prophecy is definite ? Adefinite prophecy is definite because it cannot be changed.Wedo not say that it is permanent.The mentality-and-materiality ofDipavkara 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 hisparamis, cannot perish away so long as he has not attained theOmniscient Knowledge.The words of Dipavkara Buddha, thatmeans the definite prophecy also cannot be changed, or cannotbe false.If those words were changed so that the definite proph-ecy was not true, then there would be another problem, namelythat a Buddha uttered false speech.A Buddha gives a definiteprophecy 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 toproduce bananas four months later.Why? Because he wasskilled in agriculture, and he saw flowers and small leavesgrowing out of the tree.When someone has fulfilled the eightfactors mentioned above, a Buddha can see that he will attain thefruit of Omniscient Knowledge, that is why he can make a defi-nite prophecy.At the time of Dipavkara Buddha, our Sakyamuni bodhisattawas the hermit Sumedha and a worldling (puthujjana).In hislast 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 isthe definite fixed-law (sammatta-niyama).Here definite fixed-law means that the outcome of that arahant path cannot bechanged.Here we are not saying that the arahant path is perma-nent [ Pobierz całość w formacie PDF ]
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.This is wholesome kamma of listening toDhamma (Dhammasavana-kusala-kamma).Is this wholesomekamma permanent or not? Please think about this question.If this wholesome kamma were permanent then during yourwhole life you would have only this kamma, not other whole-some kamma or unwholesome kamma.Do you understand?Wholesome kamma produces good results and unwholesomekamma produces bad results.This is an eternal law, but we donot say that the wholesome kamma and unwholesome kammathemselves are permanent.Wholesome intention (kusala-cetana) and unwholesome intention (akusala-cetana) are calledkamma.As soon as those kamma arise they pass away; that isimpermanence.That is their nature.But the kammic force, thelatent energy to produce the respective result of the kamma, stillexists in the mentality-and-materiality process.Suppose there is a mango tree.Now there is no fruit in thetree, but it is certain that one day it will bear fruit.You can saythe energy which can produce the fruit exists in the tree.What isthat energy? If we study the leaves, branches, bark and stems wecannot see that energy, but although we cannot see that energywe cannot say that it does not exist, because one day that treewill produce fruits.In the same way we do not say that whole-some kamma and unwholesome kamma are permanent.We saythat the kammic force exists in the mentality-and-materialityprocess as latent energy, and that one day, when that force hasmatured, it will produce its result.Let us now discuss the definite fixed-law (sammatta-niyama).We say that path dhamma (magga-dhamma) isdhamma of definite fixed-law, but we do not say that paths andfruitions are permanent (nicca).They are also impermanent(anicca), but the force of Path Knowledge exists in the mental-ity-and-materiality process of those who have attained path,fruition, and Nibbana.That force is also called the definite171 Knowing and Seeingfixed-law.That force can produce higher and higher fruits, but itcannot produce lower fruit.This is also an eternal law.Hereyou should think about this: To attain arahantship is not easy.You have to practise with great effort; strong, powerful perse-verance is necessary.For example, our Sakyamuni bodhisattapractised very hard for six years in his last life to attain arahant-ship associated with the Omniscient Knowledge (sabbabbuta-bana).You can imagine how hard it was.So if after attainingarahantship with enormous difficulty he became a worldling(puthujjana) again, what would be the fruit of the practice? Youshould think about this carefully.Now I would like to explain when can a bodhisatta receive adefinite prophecy? Manussattam livgasampatti, hetu sattharadassanam;pabbajja gunasampatti, adhikaro ca chandata;Atthadhammasamodhana abhiniharo samijjhati.He can a receive definite prophecy when the following eightfactors are fulfilled:1.Manussattam: he is a human being.2.Livgasampatti: he is a male.3.Hetu (the cause or root): he has sufficient parami toattain arahantship while listening to a Buddha when Heutters a short stanza related to the Four Noble Truths.That means he must have practised Vipassana thor-oughly up to the Knowledge of Equanimity of Forma-tions (savkharupekkha-bana).4.Sattharadassanam (the sight of the Master): he meetsa living Buddha5.Pabbajja (the going forth): he is a hermit or a bhikkhu.6.Gunasampatti (the achievement of noble qualities): hehas acquired the eight attainments (samapatti) and fivemundane psychic powers (abhibbana).7.Adhikaro (extreme dedication): he has sufficientparami to receive a definite prophecy.That means he172 Questions and Answers (6)must have practised the paramis for attaining the Om-niscient Knowledge (sabbabbuta-bana) in previouslives, so that he can receive a definite prophecy from aBuddha.In other words, he must have sowed theseeds of knowledge (vijja) and conduct (carana) forthe Omniscient Knowledge in a previous Buddha s dis-pensation.According to the Yasodhara Apadana, fu-ture prince Siddhattha and future princess Yasodharahad made the wish for Sakyamuni bodhisatta s Omnis-cient Knowledge in the presence of many billions ofBuddhas, and had practised all the paramis under theguidance of those Buddhas.8.Chandata (strong desire): he has a sufficiently strongdesire to attain the Omniscient Knowledge.Howstrong is that desire? Suppose the whole world wereburning charcoal.If someone told him that with thecrossing of the burning charcoal from this side to thatside he would attain the Omniscient Knowledge, hewould certainly go across the burning charcoal.Here Iask you: Would you go across that burning charcoal?If not the whole world, then if all the way from Taiwanto Pa-Auk were burning charcoal, would you go acrossit? If it were certain that one could attain the Omnis-cient Knowledge that way, that bodhisatta would goacross that burning charcoal.That is the strength of hisdesire 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 eightfactors were present in our Sakyamuni bodhisatta, when he wasthe hermit Sumedha, at the time of Dipavkara Buddha.That iswhy he received a definite prophecy from Dipavkara Buddhawith the words: You will certainly attain the OmniscientKnowledge after four incalculables (asavkhyeyya) and a hundredthousand aeons (kappa) later, and bear the name of Gotama.173 Knowing and SeeingWhat does it mean that a definite prophecy is definite ? Adefinite prophecy is definite because it cannot be changed.Wedo not say that it is permanent.The mentality-and-materiality ofDipavkara 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 hisparamis, cannot perish away so long as he has not attained theOmniscient Knowledge.The words of Dipavkara Buddha, thatmeans the definite prophecy also cannot be changed, or cannotbe false.If those words were changed so that the definite proph-ecy was not true, then there would be another problem, namelythat a Buddha uttered false speech.A Buddha gives a definiteprophecy 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 toproduce bananas four months later.Why? Because he wasskilled in agriculture, and he saw flowers and small leavesgrowing out of the tree.When someone has fulfilled the eightfactors mentioned above, a Buddha can see that he will attain thefruit of Omniscient Knowledge, that is why he can make a defi-nite prophecy.At the time of Dipavkara Buddha, our Sakyamuni bodhisattawas the hermit Sumedha and a worldling (puthujjana).In hislast 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 isthe definite fixed-law (sammatta-niyama).Here definite fixed-law means that the outcome of that arahant path cannot bechanged.Here we are not saying that the arahant path is perma-nent [ Pobierz całość w formacie PDF ]