Posted by: Dhammañāṇa
« on: December 26, 2013, 02:15:31 PM »Quote from: A Manual of the Excellent Man - Uttamapurisa Dipani, Venerable Ledi Sayadaw. Edited by Bhikkhu Pesala
An Exhortation Regarding Great Opportunities
1. The Great Opportunity of Human Rebirth
Why is it such a great opportunity to be born as a human being? Is it because as a human being one is free from the lower realms of misery? Is it because human pleasures are really great? No, not at all. If sensual pleasures are regarded as great opportunities, then human pleasures are nothing compared to the celestial pleasures of the heavenly realms. If pleasure were to be the criterion here, the Buddha would have mentioned birth in the heavenly realms as great opportunities. The Buddha did not do so. It should therefore be understood that by “a great opportunity” the Buddha did not mean an opportunity to enjoy pleasure, but one for doing skilful actions or meritorious deeds.
I shall amplify this statement. Merit may be done in two ways: by working for future well-being as a wealthy man or powerful deity, or by cultivating the mind for enlightenment as one of the three classes of Bodhi referred to in Chapter One. The first can be done only in the human world. The second can also be done in the human world. Many aspirants to Buddhahood have, even during the present world cycle, been reborn in the brahma realms repeatedly. They did not, however, live out brahma life-spans there, but willed to end their existences as brahma s by what is called adhimutti death because they were eager to fulfil the perfections in the human realm. When they were reborn as Universal Monarchs too, they renounced the world and practised the perfections.
The point is that human existence is a glorious opportunity for the wise because in one such existence innumerable good deeds can be done that can fructify as good human existences, good deva existences, and good brahma existences.
I shall explain this point. In the human realm, the supreme glory is that of a Universal Monarch. If a Universal Monarch were to enjoy this glory to his life’s end he would lose all his glory at death and would have no merit to his credit. He would have thus squandered his human existence. If he appreciates this great opportunity of earning merit, he may renounce the world as soon as possible and acquire merit by which he can be assured of many future existences as a Universal Monarch. He can be assured of more glorious existences as a deva, or as Sakka, the Lord of Tavatim sa, or as Maha Brahma, or as an Abhassara Brahma with a life-span of eight mahakappas, or as a Subhakinna Brahma with a life-span of sixty-four mahakappas, orasaVehapphalaBrahmawithalife-spanoffive-hundred mahakappas, or even as an Arupa Brahma of the “summit of existence” with a life-span of eighty-four thousand mahakappas. These are the possibilities open to any wise person born as a human being in one human existence.
If a Universal Monarch cannot renounce his worldly pomp and splendour, he misses that glorious opportunity to earn the above future well-being. So anyone born as a human being should be able to renounce present worldly pleasures for the sake of future worldly pleasures, which may be far greater than the present ones. If one forgoes the opportunity, one would be just like the fool who barters a precious gem worth a kingdom for a meagre meal. Such are the opportunities a person has in the human realm.
As for those really wise individuals who aspire to any of the three classes of enlightenment, they would be even more willing to forsake worldly pleasure. Human birth is the ideal opportunity to gain real happiness. Only one’s wisdom and discretion is the limit.
“That is why the wise man, seeing clearly the benefits in maturing the perfections, and riding the high tide of fortune leading to innumerable glorious future existences, should forsake the meagre pleasures of the present.”
2. The Great Opportunity of Meeting the Buddha
Why is it a great opportunity to be alive when a Buddha has arisen, or while a Buddha’s teaching is still extant? Is it because it offers one the opportunity of acquiring merit through giving, virtue, and mental development for one’s future well-being? Or is it because it provides the plinth on which the edifice of enlightenment is to be built?
Ordinary kammic merits are sought and won in all eras whether a Buddha arises or not. In the dark ages of world cycles when no Buddha arises, there are people of virtue doing meritorious deeds. Therefore, the world abounds with devas and brahmas at those times too. However, the thirty-seven factors of enlightenment are known only when the Buddha’s teaching is still extant. That is why encountering a Buddha, or to be living while a Buddha’s teaching is still extant, is the greatest of opportunities.
Much has been made of certain virtuous people born with a penchant for knowledge, but such mundane wisdom is superficial. It does not develop into supramundane wisdom. It cannot withstand the onslaught of non-Buddhist or wrong beliefs once the Buddha’s teaching has disappeared. The once wise man then reverts to being a great person, content to drift and sink in the ocean of sam sara, ever seeking sensual existences like an old ghost wailing for crumbs around a rubbish heap.
That is why the wise man, seeing clearly the benefits in maturing the perfections, and recognizing the precious opportu- nity that leads to enlightenment, should exert earnestly after the essential teaching of the Buddha contained in the thirty-seven factors of enlightenment.
3. The Great Opportunity of Becoming a Bhikkhu
There are three types of renunciation for the life of a bhikkhu: renunciation through wisdom (pabba pabbajjita), renunciation through confidence (saddha pabbajjita) and renunciation through fear (bhaya pabbajjita). Of these, the first two require previous accumulations of merit or perfections. The last means taking up the life of a bhikkhu out of expediency: to seek political asylum, to recover from sickness, to take refuge from an enemy, or to avoid the struggles of the worldly life. It will be seen that the teaching of the all-knowing Buddha is the business of the wise. Whether one is a bhikkhu or a layman, the teaching is cherished only among the wise. As the saying goes, “Lions’ fat collects only in a gold cup.” I shall enlarge on this.
The Buddha’s teaching is a great opportunity for devas and brahmas to gain benefit. Hardly one human being among ten million celestial beings would have benefited, not one among ten thousand of them is a bhikkhu, the overwhelming majority are lay people. During the Buddha’s lifetime, the city of Savatthi boasted millions of Noble Ones. Among them hardly a hundred thousand might have been bhikkhus. “Being a bhikkhu is a great opportunity,” is therefore a statement with reference only to renunciation through confidence or wisdom. One who renounces through wisdom exerts for knowledge; one who renounces through confidence exerts for the noble practice; one who renounces through fear exerts for material possessions permissible for a bhikkhu, i.e. the four requisites of alms-food, robes, monastic shelter, and medicine. These character- istics testify to what type of bhikkhu one actually is.
Alternatively, there can be four types of bhikkhu as follows: one who re- nounces through wisdom (pabba pabbajjita) exerts for knowledge, one who renounces through confidence (saddha pabbajjita) exerts for the noble practice, one who renounces through greed (lobha pabbajjita) exerts for comfort, one who renounces through delusion (moha pabbajjita) exerts for shallow things, lacking self-discipline, due to a superficial regard for the teaching.
4. The Great Opportunity of Having Confidence
There are four classes of confidence: 1) Pasada Saddha, 2) Okappana Saddha, 3) Agama Saddha, and 4) Adhigama Saddha.
1. Pasada Saddha is confidence in the Three Gems because the Buddha, the Dhamma, and the Savgha are recognized as being worthy of reverence. It is based upon a superficial high regard for the Three Gems and not on a deep conviction, so it is not stable.
2. Okappana Saddha is confidence inspired by the noble attributes of the Buddha, the Dhamma, and the Savgha. It comes out of conviction and it endures for a lifetime, but after one’s death it vanishes from one’s consciousness.
3. Agama Saddha is the type of confidence acquired by bodhisattas. After receiving recognition and assurance of future Buddhahood, a bodhisatta has unwavering confidence in the Three Gems, which implies an abiding confidence in the merit of good deeds.
4. Adhigama Saddha is the confidence nurtured by the Noble One who, having won the fruits of path knowledge, has realized nibbana.
Of these four classes, even the first is a rare gift. Many who are born in Buddhist countries do not have even this kind of confidence.
One who has the second kind of confidence can revere a bhikkhu whose conduct is far from being correct, knowing the nine attributes of the Ariya Savgha to which a bhikkhu belongs.
One endowed with Agama Saddha cannot refrain from doing some sort of perfect merit even for a day.
The Noble Ones, who have won attainments in the path knowledges, are endowed with a confidence that is a great attainment (adhigama). They have an abiding confidence in the Three Gems, the upkeep of the five precepts, the performance of the ten kinds of meritorious deeds, and the practice of the thirty-seven factors of enlightenment.
Confidence is a key factor that determines the extent of one’s realization of nibbana. For example, an epileptic has a fit when he hears exciting music. When he is cured of the disease, no music, however exciting, can cause a fit. He remembers how, when he had the affliction, he used to have fits on such occasions, how his heart would throb uncontrollably, how he would lose con- sciousness. Now that he is completely cured, he feels very glad. On seeing other epileptics suffer the same painful experience at the sound of exciting music too, he would remember his previous affliction and feel very glad in the knowledge that he is now free from it. When he hears of any cases of fits suffered by other epileptics, he feels very glad that he is free of the disease.
In much the same way, the world is filled with occasions for passion to arise, or for hatred, vanity, delusion, pride, etc., to arise. A Noble One, on coming across such occasions, remembers how in the past, before realizing nibbana, he or she had let passion or hatred arise, but knows now that no kind of passion, hatred, or vanity can arise.
On seeing or hearing of other people moved by passion, a Noble One remem- bers his or her former foolishness and rejoices in the knowledge of being free from passion. On seeing another epileptic having a fit, an epileptic is reminded of the disease and is afraid of suffering like that some day too. A wise person is also constantly alert to the possibility of some misfortune on seeing another person suffering due to uncontrolled passion, because he or she knows that passion is not yet eradicated. A Noble One has no such fears, based on the knowledge that passion has been eradicated. Thus, a Noble One is glad when reflecting upon his or her previous defiled state and on the awareness of freedom from passion.
“O how happy we are in maintaining our lives, Unafflicted by defilements amidst those afflicted! Amidst people who are afflicted We live unafflicted by defilements.” (Dhp. v.198)
On seeing the multitude toiling at their daily chores, in fine weather or foul, full of ego, blinded by ignorance of the true nature of the elements, and merely feeding the fires of aging and death that burn within, a Noble One feels glad to be free from such foolishness or vain endeavours. As for ordinary persons, they emulate the active life around them.
Vain endeavour or “foolishness” (balussukha savkhara) is the sort of eagerness shown by foolish people, who are so blinded by ignorance that they are unable to recognize worthwhile and fruitful endeavours. Vain endeavour is activity caused by ignorance. Again, it is becoming (kammabhava) or productive kamma (i.e. producing continued existences) committed because of attachment.
All kinds of futile activity can be seen anywhere, in big cities, at railway terminals, at markets, at seaports, at airports, in busy streets, etc., where the babble of voices makes a constant din. All this hubbub is misdirected, but its futility is seen only by the wise and the Noble Ones — to ignorant people it is seen as a sign of progress.
“O how happy we are in maintaining our lives, Indifferent to sensual pleasures, amidst those who strive for them. Amidst those striving for sensual pleasures, We live without striving for them.” (Dhp. v.199)
On seeing miserable people such as the blind, deaf, dumb, the insane, or wretched beings such as animals; or on pondering over the worse miseries of the lower realms, a wise person will feel worried at the thought that one of these days he or she too might very well share that fate, for he or she has been carrying on the same vain and fruitless activities prompted by the same defilements.
A Noble One, however, while pitying the sufferers, will exult in the knowl- edge of being free from such a fate. This kind of exultation must have been in the benign smile of Venerable Moggallana who saw a group of petas on Mount Gijjhakuta. This is how a person who has quelled the passions within feels joy at the prospect of the dreary process of psychophysical phenomena soon being extinguished.
This great opportunity of living in the era of the Buddha’s teaching is the time for quenching the fires within. This is the opportune moment to extinguish the eleven fires that have been burning since time immemorial. It is the time to leave behind human affairs and cares, and to devote oneself to the eradication of ignorance. Human welfare has been enjoyed often enough throughout sam sara; this life is not exceptional. Whether one is a billionaire or an emperor, one’s riches and prestige are well worth forsaking in the quest for enlightenment. Even if one is a deva or a brahma, these exalted existences are useless when the fires of aging and death are still burning within. All forms of worldly pleasures, whether those of kings, devas, or brahmas, are sources of defilements that stimulate the process of rebirth. As such, no pleasure is particularly worthwhile, as all are decaying, crumbling, and perishing incessantly. The only worthwhile task to set oneself is to root out the pernicious wrong view of personality, an illusion that does not actually exist. This task must be taken up at the right time which is NOW. Once the moment is past, the chance is lost!
On seeing such precious time being squandered in the pursuit of the pleas- ures that this shallow existence has to offer — still craving, still attached, unsatiated, never satisfied with human or celestial glories — a wise person feels remorse, “I too am still craving, still attached.” As for the Noble Ones, they exult in the knowledge that they have freed themselves from the craving and attach- ment that could drag them down to hell. This is the exposition on how the Noble Ones view life, having realized nibbana within.
5. The Great Opportunity of Hearing the Dhamma
Saddhamma means sasana or the Buddha’s teaching. The teaching has three main aspects: training for higher virtue, training for higher concentration, and training for higher knowledge or wisdom, as we have seen above. These are referred to in the commentary as learning (pariyatti), practice (patipatti), and realization (pativedha).
“Since the beginningless round of sam sara my two ears have been filled with human voices and human speech, or deva voices and deva speech, or brahma voices and brahma speech. All worldly talk only fans the flames of defilements — craving, anger, delusion, personality view, aging and death — burning within me. Never before have I heard this different kind of speech, which is the teaching exhorting me to extinguish these fires and showing me the way to do it. How opportune it is for me! From now on I will use my ears for listening to this most precious and timely sound before it is too late.”Thus should you ponder, Maung Thaw.
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