BodhisattaThe name given to a being who aspires to Bodhi or Enlightenment. The Commentaries (e.g., DA.ii.427) define the word thus: Bodhisatto ti panditasatto bujjhanakasatto; bodhisankhātesu vā catusu maggesu āsatto laggamānaso ti Bodhisatto. See also AA.i.453. For a discussion of the meaning of the word see Har Dayal: The Bodhisativa Doctrine, pp.4ff.The word can therefore be used in reference to all those who seek Nibbāna, including Buddhas, Pacceka Buddhas, and the disciples of Buddhas (Buddha-paccekabuddha-buddha-sāvakā), but is commonly used only of those beings who seek to become Buddhas. The word may have been used originally only in connection with the last life of a Buddha, in such contexts as "in the days before my Enlightenment, when as yet I was only a Bodhisatta”. E.g., M.i.17, 114, 163; so also in the Mahāpadāna Sutta (D.ii.13) and the Acchariyaabbhutadhamma Sutta (M.iii.119).But already in the Kathāvatthu (e.g., 283 90, 623) the previous lives of Gotama Buddha and other saints had begun to excite interest and speculation.In the developed form of the ideas regarding Bodhisattas, a Bodhisatta's career started with his making a resolution before a Buddha (abhinīhārakarana or mūlapanidhāna) to become a Buddha for the welfare and liberation of all creatures. In later literature, the abhinīhāra is preceded by a period during which the Bodhisatta practises manopanidhi, when he resolves in his mind to desire to become a Buddha without declaring this intention to others.For the abhinīhāra to be effective, eight conditions should be fulfilled (Bu.ii.59; explained at BuA.75f. and SNA.i.48f): the aspirant should be (1) a human being, (2) a male, (3) sufficiently developed to become an arahant in that very birth, (4) a recluse at the time of the declaration, (5) he should declare his resolve before a Buddha, (6) should be possessed of attainments such as the jhānas, (7) be prepared to sacrifice all, even life, and (8) his resolution should be absolutely firm and unwavering.In the case of Gotama Buddha, his abhinīhāra was made at Amaravātī in the presence of Dīpankara Buddha. His name at that time was Sumedha (q.v.). The Buddha, before whom the abhinīhāra is made, looks into the future and, if satisfied, declares the fulfilment of the resolve, mentioning the particulars of such fulfilment. This declaration is called vyākarana, and is made also by all subsequent Buddhas whom the Bodhisatta may meet during his career. Having received his first vyākarana (all are Five qualities, including knowledge of the four kinds of analysis), the Bodhisatta proceeds to investigate the qualities which should be acquired by him for the purposes of Buddhahood (buddhakārakadhammā), in accordance with the custom of previous Bodhisattas. These he discovers to be ten in number, the Ten Perfection, (dasapārami):* dāna,* sīla,* nekkhamma,* paññā,* viriya,* khanti ('patience', forbearance'),* sacca,* aditthāna (Resolution),* mettā ('loving-kindness', is one of the 4 sublime abodes - brahma-vihāra) and* upekhā.Bu.ii.116ff. Sometimes thirty pāramī are spoken of, each of the ten being divided into three, varying in kind and degree. Thus, in the case of dāna, the dānapārami consists in giving one's limbs, dāna upapārami in giving away one's external possessions and dānapāramatthapāramī in giving one's life, this last being the most excellent.In the case of Gotama Buddha, examples of births in which the ten pārami were practised to the highest degree are as follows: the Ekarāja, Khantivādī, Cūlla-Sankhapāla, Mahājanaka, Mahāsutasoma, Mūgapakkha, Lomahamsa, Sattubhattaka, Sasa, and Sutasoma Jātakas (BuA. 50; J.i.44f).He also develops the four Buddhabhūmi (catasso buddhabhūmiyo) - ussāha (strength, power, energy; endeavour), ummagga (a tunnel; tricky or difficult way), avatthāna (position; posture) and hitacariyā (minor teachings) - explained respectively as zealousness (viriya), wisdom (paññā), resolution (adhitthāna) and compassion (mettābhāvanā).He cultivates the six ajjhāsayas which conduce to the maturing of Enlightenment (bodhiparipākiyā samvattanti), these six being: nekkhammajjhāsaya (intending withdrawal), pavivekajjhāsaya (intending seclusion), alobhajjhāsaya (intending non-greed), adosajjhāsaya (intending non-hate), amohajjhāsaya (intending non-ignorance) and nissaravajjhāsaya. (intending escape) SNA.i.50A Bodhisatta, during his career, escapes from being born in eighteen inauspicious states (atthārasa abhabbatthānāni). He is never born blind, deaf, insane, slobbery (elamūga) or crippled, or among savages (milakkkesu), in the womb of a slave, or as a heretic. He never changes his sex, is never guilty of any of the five ānantarikakammas, and never becomes a leper. If born as an animal, he never becomes less than a quail or more than an elephant. He is never born either among various classes of petas nor among the Kālakañjakas, neither in Avīci nor in the lokantaraka nirayas, neither as Māra, nor in worlds where there is no perception (asaññibhava), nor in the Suddhāvāsas, nor in the Arūpa worlds, nor ever in another Cakkavāla. SNA.i.50 f.Besides practising the (thirty) pārami, all Bodhisattas must make the five great sacrifices (mahāpariccāgā) - giving up wife, children, kingdom, life and limb (J.vi.552) and must fulfil the three kinds of conduct (cariyā) ñātatthacariyā (striving to help), lokatthacariyā (striving to save the world) and buddhiatthacariyā (striving for Buddhahood)and the seven mahādanas as practised by Vessantara, which caused the earth to quake seven times. DA.ii.427; DhA.iii.441; the BuA. (116 f.) gives a story about Mangala Buddha which corresponds to that of Vessantara in regard to Gotama Buddha. See Kharadāthika.The length of a Bodhisatta's career varies; some practice the pāramī for at least four asankheyyas and one hundred thousand kappas, others for at least eight asankheyyas and one hundred thousand kappas, and yet others for sixteen asankheyyas and one hundred thousand kappas. The first of these periods is the very least that is required and is intended for those who excel in wisdom (paññā). The middle is for those who excel in faith (saddhā); and the last and highest for those whose chief feature is perseverance (viriya) (SNA.i.47 f).In their penultimate life all Bodhisattas are born in Tusita (see Buddha), where life lasts for fifty seven crores and six million years, but most Bodhisattas leave Tusita before completing their life span. Vipassī, e.g., was among the exceptions (DA.ii.427).As the time for the announcement of their last birth approaches, all is excitement because of various signs appearing in the ten thousand world systems. The devas of all the worlds assemble in Tusita and request the Bodhisatta to seek birth as a human being, that he may become the Buddha. The Bodhisatta withholds his reply until he has made the Five Great Investigations (pañcamahāvilokanā) regarding time, continent, place of birth, his mother and the life span left to her. Buddhas do not appear in the world when men live to more than one hundred thousand years or to less than one hundred. They are born only in Jambudīpa and in the Majjhimadesa, and only of a khattiya or brahmin clan. The Bodhisatta's mother in his last birth must not be passionate or given to drink; she should have practised the pārami for one hundred thousand kappas, have kept the precepts inviolate from birth, and should not be destined to live more than ten months and seven days after the conception of the Bodhisatta.Having satisfied himself as to these particulars, the Bodhisatta goes with the other devas to Nandanavana in Tusita, where he announces his departure from their midst and disappears from among them while playing. On the day of his conception, the Bodhisatta's mother takes the vows of fasting and celibacy at the conclusion of a great festival, and when she has retired to rest, she dreams that the Four Regent Gods take her with her bed, bathe her in the Anotatta Lake, clad her in divine garments, and place her in a golden palace surrounded by all kinds of luxury. As she lies there the Bodhisatta in the form of a white elephant enters her womb through her right side. The earth trembles and all the ten thousand world systems are filled with radiance. Immediately the Four Regent Gods assume guard over mother and child. Throughout the period of pregnancy, which lasts for ten months; exactly, the mother remains free from ailment and sees the child in her womb sitting crossed legged (like a preacher on a dais, says the Commentary DA.ii.436). At the end of the ten months; she gives birth to the child, standing in a grove, never indoors. Suddhāvāsa brahmins, free from all passion, first receive the child in a golden net, and from them the Four Regent Gods take him on an antelope skin and present him to his mother. Though the Bodhisatta is born free of the mucous otherwise present at birth, two showers of water - one hot, the other cold - fall from the sky and bathe mother and child. The child then takes seven strides to the north, standing firmly on his feet, looks on all sides, and seeing no one anywhere to equal him, announces his supremacy over the whole world and the fact that this is his last birth. (Gotama Buddha as the Bodhisatta, spoke, in three different births, as soon as born - as Mahosadha, as Vessantara, and in his last birth, J.i.53).Seven days after birth his mother dies. She dies because she must bear no other being. The Bodhisatta's time of conception is so calculated that the mother's destined life span completes itself seven days after his birth. From the Commentary (DA.ii.437; UdA.278) account it would appear that the age of the Bodhisatta's mother at the time of his birth is between fifty and sixty (majjhimavayassa pana dve kotthāsā atikkamma tatiyekotthāse).The Bodhisatta's last birth is attended by various miracles. The Commentaries see, in the various incidents connected with the Bodhisatta's last birth, signs of various features, which came, later, to be associated with the Buddha and his doctrine; for details see DA.ii.439ff.Soothsayers, being summoned, see on the child's body the thirty two marks of a Great Man (mahāpurisa), (for details of these see D.ii.17ff.; M.ii.136f. The reasons for these marks are given at D.iii.145ff ) and declare that the child will become either a Cakkavatti or a Buddha. His father, desiring that his child shall be a Cakkavatti rather than a Buddha, brings him up in great luxury, hiding from him all the sin and ugliness of the world. But the destiny of a Bodhisatta asserts itself, and he becomes aware of the presence in the world of old age, disease, death and the freedom of mind to be found in the life of a Recluse. In the case of some Bodhisattas (e.g., Vipassī) these four signs (nimittāni as they are called) are seen by them at different times, but in the case of others on one and the same day (DA.ii.457).Urged by the desire to discover the cause of suffering in the world and the way out of it, the Bodhisatta leaves the world on the day of his son's birth. Some Bodhisattas leave the world riding on an elephant (e.g., Dīpankara, Sumana, Sumedha, Phustsa, Sikhī and Konāgamana), some on a chariot (e.g., Kondañña, Revata, Paduma, Piyadassī, and Kakusandha), some on a horse (e.g., Mangala, Sujāta, Atthadassī, Tissa, Gotama), and some in a palanquin (e.g., Anomadassī, Siddhattha and Vessabhū). Some, like Nārada, go on foot, while Sobhita, Dhammadassī and Kassapa travelled in the palaces of their lay life.Having left the world, the Bodhisatta practises the austerities, the period of such practices varying. In the case of Dīpankara, Kondañña, Sumana, Anomadassī, Sujāta, Siddhattha and Kakusandha it was ten months; for Mangala, Sumedha, Tissa and Sikhī it was eight; for Revata seven; for Piyadassī, Phussa, Vessabhū and Konāgamana six; for Sobhita four; for Paduma, Atthadassī and Vipassī two weeks; for Nārada, Padumuttara, Dhammadassī and Kassapa one week; and for Gotama six years (for the reason for this great length in the last case, see Gotama).On the day the Bodhisatta attains to Buddhahood, he receives a meal of milk rice (pāyāsa) from a woman and a gift of kusagrass, generally from an ājīvīka, which he spreads under the Bodhi-tree (the Bodhi tree is different for each Bodhisatta) for his seat. The size of this seat varies; the seats of Dīpankara, Revata, Piyadassī, Atthadassī, Dhammadassī and Vipassī were fifty-three hands in length; those of Kondañña, Mangala, Nārada and Sumedha fifty seven hands; that of Sumana sixty hands; those of Sobhita, Anomadassī, Paduma, Padumuttara and Phussa thirty eight; of Sujāta thirty two; of Kakusandha twenty six; of Konāgamana twenty; of Kassapa fifteen; of Gotama fourteen (BuA. 247).Before the Enlightenment the Bodhisatta has five great dreams: (1) that the world is his couch with the Himālaya as his pillow, his left hand resting on the eastern sea, his right on the western, and his feet on the southern; (2) that a blade of tiriyā(kusa) grass growing from his navel touches the clouds; (3) that white worms with black heads creep up from his feet, covering his knees; (4) that four birds of varied hues from the four quarters of the world fall at his feet and become white; (5) that he walks to and fro on a heap of dung, by which he remains unsoiled.For the explanations of these dreams see A.iii.240f.; these dreams are referred to at J.i.69.The next day the Bodhisatta sits cross legged on his seat facing the east, determined not to rise till he has attained his goal. The gods of all the worlds assemble to do him honour, but Māra (q.v.) comes with his mighty hosts and the gods flee. All day, the fight continues between Māra and the Bodhisatta; the pārami alone are present to lend their aid to the Bodhisatta, and when the moment comes, the Goddess of the Earth bears witness to his great sacrifices, while Māra and his armies retire discomfited at the hour of sunset, the gods then returning and singing a paean of victory. Meanwhile the Bodhisatta spends the night in deep concentration; during the first watch he requires knowledge of past lives, during the second watch he develops the divine eye, while during the last watch he ponders over and comprehends the Paticca-samuppāda doctrine. Backwards and forwards his mind travels over the chain of causation and twelve times the earth trembles. With sunrise, omniscience dawns on him, and he becomes the Supremely Awakened Buddha, uttering his udānā of victory, while the whole world rejoices with him.For the Paticca-Samuppada see D.ii.31ff.; for the other details see J.i.56ff., where the story of Gotama is given. DA.ii.462ff gives similar details regarding Vipassī; BuA.248 says it is the same for all Bodhisattas. The above is a brief account, as given in the books, of certain features common to all Bodhisattas. In addition to these, particulars of the personal career of the Bodhisatta who became Gotama, are found, chiefly in the Buddhavamsa and the Jātakatthakathā. It has already been stated that each Bodhisatta receives the vyākarana from every Buddha whom he meets, and Gotama was no exception. He received his first vyākarana as the ascetic Sumedha, from Dīpankara; and then, as a cakkavatti, from Kondañña; as the brahmin Suruci, from Mangala; as the Nāga king Atula, from Sumana; as the brahmin Atideva, from Revata; as the brahmin Ajita, from Sobhita; as a yakkha chief, from Anomadassī; as a lion, from Paduma; as an ascetic (isi) from Nārada; as a governor (Mahāratthiya) Jatila, from Padumuttara; as the youth Uttara, from Sumedha; as a Cakkavatti, from Sujāta; as the youth Kassapa, from Piyadassī; as the ascetic Susīma, from Atthadassī; as Sakka, from Dhammadassī; as the ascetic Mangala, from Siddhattha; as Sujāta, from Tissa; as King Vijitāvī, from Phussa; as the Nāga king Atula, from Vipassī; as King Arindama, from Sikhī; as King Sudassana, from Vessabhū; as King Khema, from Kakusandha; as King Pabbata, from Konāgamana; and as the youth Jotipāla, from Kassapa.The Jātakatthakathā gives particulars of other births of the Bodhisatta (to the births given below and taken from the Jātakatthakathā should be added those given in the Pubbapilotikhanda of the Apadāna i.299ff.; also UdA, and given Gotama ) e.g., as Akitti, Ajjuna, Atthisena, Anitthigandha, Ayoghara, Araka, Arindama, Alīnacitta, Alīnasattu, Asadisa, ādāsamukha, Udaya, Udayabhadda, Katthavāhana, Kanhadīpāyana, Kanhapandita, Kapila, Kappa, Kassapa, Kārandiya, Kālingabhāradvāja, Kunāla, Kundakumāra, Kuddālaka, Kusa, Komāyaputta, Khadiravaniya, Guttila, Ghata, Canda, Candakumāra, Campeyya, Cittapandita, Cullaka setthi, Culladhanuggaha, Chaddanta, Chalangakumāra, Janasandha. Junha, Jotipāla (= Sarabhanga), Takkapandita, Takkāriya, Tirītavaccha, Temiya (=Mūgapakkha), Dīghāvu, Duyyodhana, Dhanañjaya, Dhamma, Dhammaddhaja, Dhammapāla (prince and brahmin), Nārada, Nigrodha, Nimi, Pañcālacanda, Pañcāvudha, Pandita, Padumakumāra, Baka, Bodhikumāra, Brahmadatta (in several births), Bhaddasāla, Bharata, Bhallātiya, Bhūridatta, Bhojanasuddhika, Makhādeva, Magha, Mandhātā, Mahākañcana, Mahājanaka, Mahādhana, Mahābodhi (= Bodhi), Mahāsīlava, Mahāsudassana, Mahimsāsa, Mahosadha, Mātanga, Mūgapakkha (= Temiya,) Yuvañjaya, Rakkhita, Rāma, Lomasakassapa, Vacchanakha, Vidhura, Visayha, Vessantara, Sankicca, Sankha, Santusita, Sambhava, Sarabhanga, Sādhīna, Siri, Suciparivāra, Sujāta, Sutana, Sutasoma, Suppāraka, Suvannasāma, Susīma, Senaka, Seruva, Sona, Soma, Somadatta, Somanassa, Hatthipāla and Hārita.In these and other births the Bodhisatta occupied various stations in life, such as that of an acrobat (Dubbaca Jātaka); ājīvaka (Lomahamsa Jātaka); ascetic (numerous births); barber (Illīsa Jātaka); caravan leader (Kimpakka and Mahāvānija Jātakas); carpenter (Samuddavānija Jātaka); chaplain (various births); conch blower (Sankhadhamana Jātaka); councillor (Kacchapa, Kalāyamutthi, Kukku, Giridanta, Dhūmakāri, Pabbatūpatthara, Pādañjali, Putabhatta, Vālodaka Jātakas); courtier (Bāhayi, Sālittaka, etc., Jātakas); dice player (Litta Jātaka); drummer (Bherivāda Jātaka); elephant trainer (Sangāmāvacara Jātaka); farmer (Kañcanakkhandha, Kummāsapinda, Sīhacamma, Suvannakakkata Jātakas); forester (Khurappa Jātaka); gardener (Kuddālaka Jātaka); goldsmith (Kunāla Jātaka); hawker (Seriva Jātaka); horse dealer (Kundakakucchisindhava Jātaka); householder (Gahapati and Jāgara Jātaka, also as Kundaka, Sutana and Hārita); judge (Kūtavānija, Rathalatthi Jātakas); king (numerous births, e.g. Arindama, ādasamukha, etc.); mariner (Suppāraka Jātaka); merchant (several births, e.g. as Pandita, etc.); minisiter (numerous births, e.g. as Senaka, Vidhura); musician (Guttila); physician (Kāma, and Visavanta Jātakas); potter, (Kacchapa, Kumbhakāra Jātakas); robber (the scholiast, J.ii.389, explains that when a Bodhisatta is born as a wicked man it is due to a fault in his horoscope ) (Kanavera, Satapatta Jātakas); smith (Sūnci Jātaka); squire (e.g., Nanda Jātaka); stonecutter (Babbu Jātaka); teacher (numerous births, e.g. Anabhirati, Durājāna, Losaka Jātakas); treasurer (e.g. as Cullaka, Visayha, Sankha and Suciparivāra); tumbler (Ucchitthabhatta Jātaka); and valuer (Tandulanāli Jātaka).The Bodhisatta was born as a candāla in several births (e.g., as Citta and Mātanga); in several instances as Sakka, (e.g.in the Kāmanīta, Kelisīla, Mahāpanāda and Vaka Jātakas;). He was born several times in the deva world (e.g. as Dhamma and Bhaddasāla, also in the Kakkāru, Kāmavilāpa and Mittavinda Jātakas.) He was a Brahmā of the ābhassara world (Candābha and Janasodhana Jātakas); and a Mahābrahmā (Parosahassa and Mahānārada Kassapa), in the latter his name was Nārada. He was an air sprite (Puppharatta Jātaka) and a mountain sprite (e.g. Kāka and Samudda Jātakas); a treesprite in numerous births (e.g. āyācitabhatta, Baka, Matakabhatta, Rukkhadhamma Jātakas); and a forest sprite (Kandina and Gūthapāna Jātakas).Many Jātakas mention the birth of the Bodhisatta among animals - e.g., as buffalo (Mahisia Jātaka); bull (as Ayyakālaka, Nandivisāla, Mahālohita, Sārambha); cock (in the two Kukkuta Jātakas, Nos. 383, 448); crow (as Vīraka and Supatta and in Kāka Jātaka); dog (Kukkura Jātaka); elephant (e.g., Chaddanta and Sīlava Jātakas;); fish (Mitacintī); frog (Haritamāta Jātaka); garuda (e.g., Sussondi Jātaka); goose (e.g. Ulūka, Cakkavāka, Neru, Palāsa Jātakas); hare (Sasa Jātaka); horse (ājañña, Bhogājānīya Jātakas and as Vātaggasindhava); iguana (Godha Jātaka); jackal (Sigāla Jātakas); kinnara (as Canda); lion (e.g., Guna, Sigāla Jātaka (No.152), Sūkara Jātakas); mallard (Nacca Jātaka); monkey (Kapi, Nalapāna, Mahākapi, Sumsumāra Jātakas and as Nandyia); parrot (e.g. as Jambuka, Pupphaka, Potthapāda, and Rādha); peacock (Nos. 42, 375, Mora, Bāveru, and Mahāmora Jātakas); pig (Mahātundila Jātakas); pigeon (Kapota, Kāka No.395, Romaka, Lola Jātakas); quail (the three Vattaka, and Sammodamāna Jātakas); rat (Aggika and Bilāra Jātakas); snake – nāga (as Cāmpeyya, Bhuridatta, Mahādaddara, Sankhapāla); vulture (as Aparanna and in the three Gijjha Jātakas, Nos. 164, 399, 427), and woodpecker (as Khadiravaniya and in Javasakuna Jātaka).The Bodhisatta was born several times in the purgatories (Ap.i.299 ff). The wishes of Bodhisattas are generally fulfilled (J.iii.283; v.282, 291; vi. 401, 405, etc.), chiefly because of their great wisdom (J.iii.282) and zeal (J.iii.425). The wisdom of a Bodhistatta is greater than that of a Pacceka Buddha (J.iv.341).
Question 4.1: Is a bodhisatta, including Arimetteyya Bodhisatta, a worldling (puthjjana)? If Arimetteya Bodhisatta is a worldling like us, then at the time for him to come down to become Metteyya Buddha, what is the difference between the conditions for him to become a Buddha and for us?Answer 4.1: The difference is that his paramis have matured, as they had for our Sakyamuni Buddha as the bodhisatta Prince Siddhattha. Such bodhisattas will for many lives have been cultivating their paramis. There are then paramis:1. Generosity (dana)2. Virtue (sila)3. Renunciation (nekkhamma)4. Wisdom (panna)5. Energy (viriya)6. Patience ((khanti)7. Truthfulness (sacca)8. Resolution (adhitthana)9. Lovingkindess (metta)10. Equanimity (upekkha)When these ten paramis are mature, they push the bodhisatta to renounce the world, even though he is enjoying sensual pleasures. In this last life, a bodhisatta marries and has a son; this is a law of nature. We forget the names of Metteyya Bodhisatta’s wife and son. According to the Theravada Tipataka, it is his last life, because no arahant, including The Buddha, is reborn after his Parinibbana. His Parinibbana is the end of his round of rebirths. He will not be reborn anywhere.Take our Sakyamuni Bodhisatta: in his last life, before his enlightenment, he was a worldling. How? When he was sixteen years old, he became Siddhattha and married princess Yasodhara. They had a son. He enjoyed sensual pleasure for more than thirteen years. He did not have five hundred female deities on his left, and five hundred femals deities on his right, but was surrounded by twenty thousand princesses. This is kamasukkallikanyogo: enjoyment of sensual pleasure, indulgence in sensual pleasures.After he had renounced those sensual pleasures, he practiced self-mortification in the Uruvela forest. After six years of that futile practice, he abandoned it, practiced the middle way, and before long attained enlightenment. After His enlightenment, in His first sermon, the “Dhammacakkapavattana”, He declared:Kamesu kamasukhallikanuyogo Hino, gammo, puthjjaniko, anariyo, anatthasamhito.(this enjoyment of sensual pleasure is inferior (hino),The practice of villagers (gammo), the practice of worldlings (puthjjaniko).It is the practice of unenlightened ones (anariyo).It is unbeneficial (anatthasamhito)This means that the enjoyment of sensual pleasure is not the practice of enlightened ones. An sensual pleasures are unbeneficial because although they provide mundane benefit such as human happiness, deva happiness and brahma happiness, they do not provide the supramundane benefit that is Nibbana happiness, which can be enjoyed only by Path- and Fruition Knowledge.So, in His first sermon The Buddha declared that anyone who enjoys sensual pleasure is a worldling. When he was still a bodhisatta, he too had enjoyed sensual pleasure, that is, with Yasodhara in the palace. At that time, he too was a worldling, because enjoyment of sensual pleasures is the practice of a worldling.This is not only for our bodhisatta, but for every bodhisatta. There may be many bodhisattas here among the present audience. You should consider this carefully: are the bodhisattas here worldlings (puthujjana) or noble ones (ariya)? We think you may know the answer.Question 5.4: (The following questions are all covered by the same answer.)• Was there a bodhisatta during The Buddha’s time? If so, did he attain a path or was he just a worldling (puthujjana)?• Why can a noble one (ariya) not become a bodhisatta?• Can a disciple (savaka) change to become a bodhisatta? If not, why not?• When by following the Sayadaw’s teaching one is able to attain the Path and Fruitation Knowledge of Stream-Entry (sota magganana and sotapatti phalanana), con one choose to not do so, because of a desire and vow to practice the bodhisatta path?Answer 5.4: One can change one’s mind before attaining a path or fruitation, but not afterwards. In many suttas, The Buddha taught that the path occurs to the law of nature (sammatta niyama).The law of nature says:• The Stream-Entry Path (sotapatti magga) produces the Stream-Entry Fruition (sotapatti phala), after which one con progress to the once-returner (sakadagami) stage, but one cannot regress to the worldling (puthujjana) stage.• A once-returner can progress to the non-returner (anagami) stage, but cannot regress to the stream-enterer or worldling stage.• A non-returner can progress to arahantship, but cannot regress to the once-returner, stream-enterer or worldling stages.• An arahant attains Parinibbana at death, and cannot regress to the lower noble stages, the worldling stage, or any other stage.Arahantship is the end. This is the law of nature (sammatta niyama). Referring to arahantship, The Buddha said many times: Ayamantima jati, natthidani punabbhavoti (This is the last rebirth, now there is no new rebirth)This means that one cannot change one’s mind, and decide to become a bodhisatta after having attained a path fruition.Moreover, one cannot change one’s mind after having received a definite prophecy from a Buddha or arahant. But one may wish to wait, and become an arahant some time in the future, and then change one’s mind, and attain arahantship in this life.The Visuddhi Magga gives an example of a Mahathera, the Venerable Mahasangharakkhita, who did this. He was expert in the four foundations of mindfulness, had practiced Samatha-Vipassana up to the knowledge of Equanimity Towards Formations, and had never performed a bodily or verbal action without mindfulness. And ha had developed sufficient Samatha-Vipassana paramis to be able to attain arahantship if he wanted to. But, because he wanted to see Arimetteyya Buddha, he had decided to wait, and become an arahant only in that dispensation. According to the law of nature we just mentioned, he would not be able to see Arimetteyya Buddha, if he attained arahantship now.But, at the time near his death, a large number of people gathered, because they thought he was an arahant, and thought he was going to attain Parinibbana, although he was in fact still a worldling. When his disciple told him many people had gathered, because they thought he was going to attain Parinibbana, the Mahathera said, “Oh, I had wanted to see Arimetteyya Buddha. But if there is a large assembly, then let me meditate.” And he practiced Vipassana. Now that he had changed his mind, and because he had in his past lives not received a definite prophecy, he very soon attained arahantship.During The Buddha’s time there was no mention of a definite prophecy to a bodhisatta except for Arimetteyya Bodhisatta, who was a bhikkhu named Ajita. The Tipitaka does not say either when the next Buddha after Arimetteyya Buddha will arise, so we cannot say how many bodhisattas there were during The Buddha’s time.Question 5.5: Is it possible to practice the path to liberation (vimutti-magga) and the path of bodhisatta [path to Buddhahood] at the same time? If so, what is the method?Answer 5.5: Liberation (vimutti) means escape from defilements or the round of rebirths. When a bodhisatta becomes a Buddha, he escapes from the round of rebirths at his Parinibbana. If you, as a disciple (savaka), try to attain Arahantship and succeed, you will also escape from the round of rebirths at your Parinibbana. A person cannot become a Buddha as well as a disciple. He must choose either one or the other, but they both escape from the round of rebirth when they attain Arahantship. The way to attain the Arahant path is the final ppath to liberation (vimuttimagga).Question 5.6: Is this method [of meditation] for liberation only, or is it also for the bodhisatta path?Answer 5.6: It is for both. In a previous talk, we mentioned that Sakyamuni Buddha was a bhikkhu in nine of his past lives as a bodhisatta. If we look at his practice in those nine lives, we see the three trainings: morality (sila), concentration (Samadhi), and wisdom (panna). The bodhisatta was able to practice the eight attainments, five mundane psychic powers, and Vipassana up to the knowledge of Equanimity toward Formations.Now you too are developing Samatha-Vipassana meditation based on virtuose conduct. When you have practiced the three trainings up to the knowledge of Equanimity Towards Formations, you can choose either way. If you want liberation you can choose to go to Nibbana; if you want to become a bodhisatta you can choose the bodhisatta way: no problem.
3. Monks, abide becoming a light and refuge to your self, not searching another refuge; consider the Teaching as a light, a refuge, and do not search another Teaching.4. Monks, the monk who abides becoming a light and refuge to his self, not searching another refuge, considering the Teaching as his light and refuge, not searching another Teaching, should investigate wisely.5. He should investigate the root cause for the arising of grief, lament, unpleasantness, displeasure, and distress and investigate from what they proceed.6. Here, monks, the not learned ordinary man who has not seen noble ones or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' That matter changes, and grief, lament, unpleasantness, displeasure, and distress arise to him.7. He reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.' His feelings change, and grief, lament, unpleasantness, displeasure, and distress arise to him.8. He reflects, `Perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. His perceptions change and grief, lament, unpleasantness, displeasure, and distress arise9. He reflects, `Intentions from self, or an intending self, or in self intentions, or in intentions self.' His intentions change and grief, lament, unpleasantness, displeasure, and distress arise.10. He reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.' His consciousness changes, and grief, lament, unpleasantness, displeasure, and distress arise.11. Monks, knowing the impermanence, change, loss of interest, and cessation of that matter, in the past and also at present as it really is, with right wisdom the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.12. Monks, knowing the impermanence, change, loss of interest, and cessation of feelings in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means13. Monks, knowing the impermanence, change, loss of interest, and cessation of perceptions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.14, Monks, knowing the impermanence, change, loss of interest, and cessation of intentions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.15. Monks, knowing the impermanence, change, loss of interest, and cessation of consciousness in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.ûhttp://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta3/21-Khandha-Samyutta/01-05-Attadipavaggo-e.html
Here, the boy facing the lion does not fear it because he is not aware of the real danger. The lion represents the defilements of greed, anger, ignorance and lust as well as birth, old age, sickness and death. The young man is incapable of appreciating the danger confronting him because in his ignorance he still clings to the overt sensory perceptions of form, sound, taste, smell, and touch which are the bases for unsatisfactory experience. In contact to this state of ignorance, the figure above does realize life’s perils. Having comprehended these elementary causes, he points them out to the young man who still persists in ignoring the truth.Pursuing here the Avijja Sutta: Ignorance
... I guess the taught have already seen the danger in worldly life. ]
The man on the rock can just point, but he already understands the nature and will not worry about the young man. He neither looses anything nor does he win anything by just pointing out.
3. Monks, abide becoming a light and refuge to your self, not searching another refuge; consider the Teaching as a light, a refuge, and do not search another Teaching....http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta3/21-Khandha-Samyutta/01-05-Attadipavaggo-e.html
"Bhikkhus, without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering."And what bhikkhus is the all ...?The eye and forms and eye-consciousness and things to be cognized by eye-consciousness. The ear and sounds and ear-consciousness and things to be cognized by ear-consciousness. The nose and odours and nose-consciousness and things to be cognized by nose-consciousness. The tongue and tastes and tongue-consciousness and things to be cognized by tongue-consciousness. The body and tactile objects and body-consciousness and things to be cognized by body-consciousness. The mind and mental phenomena and mind-consciousness and things to be cognized by mind-consciousness....This, bhikkhus, is the all without by directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering....SN 35.27
There are neither arhats nor bodhisattvas that is why there is grasping either the path of an arhat or that of a bodhisattva.
Don’t be an arahant, don’t be a bodhisattva, don’t be anything at all—if you are anything at all you will suffer.” —Ajahn Chah[/i]*smile*
The Blessed One said, "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All. [1] Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range."http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html
"There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there.http://www.accesstoinsight.org/tipitaka/mn/mn.122.than.html
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Topic: The Bodhisattva path in the teachings of the elders (Read 414 times)
