Cultivating A Skilful Attitude
Having answered the thirteen questions, I will give an
admonition so that the right attitude and motives can be
cultivated. Serious consideration should be given to the
essential guidelines taught in the Bālapandita Sutta. The
simile of the blind turtle should be remembered by
everyone.
The Simile of the Blind Turtle
“O monks, I will give you an example. A man makes a
hole in a log and sets it adrift in the ocean. When the wind
comes from the east the log drifts westwards. When the wind
blows from the west, it drifts eastward. Similarly, north
winds push it to the south, and south winds push it to the
north. In the ocean is a blind turtle who surfaces only once
every hundred years. Is it possible that the blind turtle
would put his head up through the hole in the log?”
The monks replied that normally it would be
impossible, but in the infinite duration of samsāra a chance
might occur. Yet it would be very difficult for the blind
turtle to meet up with the drifting log. Then the Buddha
explained.
“Monks this rare chance, this freak occurrence is
possible, but for a bad man who is reborn as an animal or in
hell to become a human being again is rarer and more
difficult.”
Rarest is the human status. Once this rare status is
gone one finds greatest difficulty to be reborn again as a
human being. Why? In the lower realms such as hell, no
opportunities exist for the performance of wholesome deeds.
So, lacking good conduct, a person in hell has to suffer for
countless aeons. Those who are reborn in the animal kingdom
have to struggle for existence, preying upon each other.
Animals do mostly harmful deeds with their low intelligence,
and the strong persecute the weak. So there is little chance
for them to be reborn in the human world. The lowest
probability exists for them to upgrade themselves.
For a blind turtle wandering in the ocean to encounter
the hole in the log is possible only if the log never rots,
and only if he lives for millions of years. Yet a much smaller
chance exists for a sufferer in hell to achieve human status
again, for very few wholesome kammas are possible in the lower
abodes. This is explained in the commentary.
Indeed, this is true. When close to death, a human
being urgently needs good thoughts to achieve a good status in
the next existence. During one’s last thought moments,
previous wholesome kammas produce good mental objects,
enabling one to be reborn in the fortunate realms of
existence. Otherwise bad kammas will predominate at this
crucial moment, and bad mental objects will send one to hell.
In the four lower realms of existence a sentient being knows
nothing of the value of almsgiving, keeping moral precepts, or
practising meditation. Lower beings who find themselves
lacking wholesome kamma are further hampered by the lack of
opportunities to do good. Observe the daily behaviour of dogs,
pigs, cows, buffaloes, crows and other animals. Their moral
sense is very limited, so they often indulge in evil deeds.
They have little chance to do good.
Therefore a dying being in the lower realms has a very
slim chance of experiencing good mental objects to gain higher
existences. Evil kammas usually manifest, leading again to
realms of misery. Even a virtuous person in this human world
cannot safely say that, at the moment of death, immoral kammas
will not influence the next rebirth. Although one may have
given alms, observed morality, and performed other meritorious
deeds, one may experience very bad thoughts at death. Without
regular practice of the four right efforts, no one can
guarantee the arising of good thoughts. Every ordinary person
has done countless unwholesome kammas in past lives and in
this existence, which can mature at any time, producing
corresponding results. For the majority of people today,
wholesome kammas are relatively few. So their past immoral
kammas will have to produce results in future
lives.
One’s present wholesome deeds may not stem the tide of
past unwholesome kammas with their impending results, which
must give appropriate results at some time. As a universal
principle everybody is subject to moral responsibility. All
types of kammas are waiting for their chance to mature at any
time. Thus, countless past kammas of various types remain for
each person as latent forces. If a foolish person now gathers
fresh evils, the chance of past misdeeds giving their effects
increases, for like begets like.
For those who have to suffer in hell even once, the
floodgate of past evil kamma opens, letting in the bad
effects. So, generally speaking, various powerful evil kammas
make the suffering in hell very long and tedious, as
successive bad results get their chance to mature in various
ways. Bad kammic results predominate in the lower realms. One
has to undergo long-term sufferings for the evils of past
lives too. Consider the evils done in the present life to
evaluate the nature of impending bad results. Therefore, in
the Sammohavinodanī, the commentary on the Dhammasanganī, a
note of warning is struck for this awful possibility. Some
persons have to take rebirth in hell due to minor or slight
misconduct. Once in hell, other grave kammas of the previous
existences make their appearance too and their sufferings
increases a thousand-fold. Past evil kammas are waiting for
chances to manifest their influences and powers especially in
the lower existences. The moral is, “don’t let evil takes its
chance” or “don’t open the doors of evil.” The present life is
very important.
The Simile of the King’s Favourite
For clearer understanding a simile is given here. The
king’s favourite, having been empowered with great authority,
misuses his office for his own selfish ends. He confiscates
other peoples’ property, sexually abuses girls, accepts
bribes, etc., but no one dares to complain. As the king’s
favourite he escapes arrest and punishment although his crimes
are serious. Due to the king’s influence he lives in safety
for a long time. However, one day, he happens to commit a
minor wrong that enrages the king, who orders his arrest and
prompt punishment. As soon as the news of his arrest is known,
all his past victims make their complaints to the king. The
king orders investigations and inflicts severe punishments
when the cases are proven. Yet more victims now come to the
king to seek redress. This is an analogy for the accumulation
of bad effects for an evil person when his destiny is
downgraded by a minor or major fault, as the case may
be.
Note that even a small misdeed can give hellish
results. Once in hell, one suffers for longer as the serious
results of long dormant evil kammas mature to give appropriate
results at what is now the right time and place. In the eight
great hells, countless millions of sufferers are tortured for
aeons. Any opportunity for them to return to this human world
is very remote as no good kammas can be practised there. This
accumulative nature of kamma must be studied alongside the
Simile of the Blind Turtle. This analogy agrees with
them.
The Five Greatest Rarities
Among trillions of beings1 who endure the results of evil kammas in
the lower realms, very few are reborn again as human beings.
Based on this inherent feature of Dhamma, the Buddha declares
in the Anguttaranikaya the “Five Greatest Rarities” or the
“Five Hardest Things” (dullabha). They are so called
because of the very small chances to attain them. Human
existence is one of the greatest of rarities, as human birth
is very hard to attain. One must cultivate right thoughts
regarding the plight of countless beings in the lower realms.
In the Anguttaranikāya the Buddha declares:
“Manussattabhāvo dullabho — human life is a
rarity.”
The bodhisatta Metteyya will achieve Buddhahood in the
era of ascending human longevity after an era when the
duration of human life falls to just ten years. Metteyya
Buddha’s dispensation will last only two or three hundred
thousand years. Though this may seem like a long time, it is
too short for the beings in hell to become humans and meet his
dispensation. For them, this amounts to just two or three
existences, so the chance of meeting him is very
remote.
After Metteyya Buddha’s dispensation, three succeeding
aeons will be devoid of Buddhas — they will be eras of
spiritual darkness. No Buddha will appear in this aeon after
Metteyya.
Those who treasure the incomparable Three Refuges and
Buddha’s dispensation today, have many rare opportunities to
perform charitable deeds, to observe five or eight precepts,
and to undertake meditation for concentration and insight.
Such good persons have appreciated the great value and
significance of Gotama Buddha’s dispensation. Furthermore, for
these devoted and wise persons at present, an encounter with
Metteyya Buddha’s dispensation is very probable. The reason
being that they devotedly live as good human beings, as
scrupulous monks, as devoted lay supporters, ardent
meditators, etc. They will gain liberation, as they seek
wisdom in this present dispensation with a skilful attitude
and noble conduct. They may become Noble Ones in this very
life. If not, they are certain to meet the coming Metteyya
Buddha according to their wish. The point is that for them,
basic ethical and insight attainments do not degenerate any
more. No moral lapses or weaknesses will appear. Naturally,
with the forces of past and present good kamma, they are bound
to win liberation in this dispensation, or during Buddha
Metteyya’s dispensation.
While Gotama Buddha’s dispensation retains its
pristine purity, all human beings have rare opportunities to
cultivate confidence, charity, morality, and insight
meditation. If they can recognise these noble factors and fine
characteristics, people possess good perfections. They
appreciate the special significance and power of taking the
Three Refuges, so they perform a unique meritorious deed. They
now practise noble morality, concentration, and wisdom, which
prevail only during the Buddha’s dispensation. Their
meritorious deeds will bring them at least to the six
celestial realms. At best they will attain Stream-winning and
higher stages in this life or the next. As they fully
appreciate the significance of the Three Refuges, when noble
deities in celestial realms teach the Dhamma, they will
instantly become Noble Ones. Because the noble deities in the
six higher realms live for innumerable years, the Buddha’s
dispensation prevails in the celestial realms long after it is
extinct in the human world. So a good ordinary person will
certainly attain liberation in the celestial realms, with the
four great moral efforts. For the noble deities the duration
of the Buddha’s dispensation on earth is just a few years, but
for them the dispensation will continue for aeons.2 Most Noble Disciples of Buddha Gotama’s
time have been reborn in these celestial abodes. They are true
sons and daughters of the Buddha, and so can teach the true
Dhamma. Non-returners dwell in the Suddhāvāsa Brahmā realms
(the Pure Abodes), so those disciples who fail to win nibbāna
in this world can listen to the Noble Dhamma if they are
reborn in the brahma realms. So excellent opportunities
prevail for all true Buddhists to realise nibbāna in the
celestial realms.
The Bodhisatta Metteyya is now living in the Tusita
celestial realm. With him are Noble Disciples of Gotama
Buddha, who were reborn in this unique realm before or after
the Buddha’s parinibbāna. Stream-winners from ancient Sri
Lanka were naturally reborn in this celestial realm too. In
every celestial realm Noble Ones of this dispensation will
help others by preaching the Four Noble Truths.
Devoted and wise persons get inspiration by reading
the biographies of Visākhā and Anāthapindika, and greatly
admire their noble good deeds. However, they learn of their
noble deeds only from the study of history. They do not
personally encounter these famous disciples of the Buddha. If
they are reborn in celestial realms, they will personally meet
these famous Noble Ones. They will then certainly become Noble
Ones too, as there are countless Noble Disciples to guide them
to liberation. Devoted people, due to their charity, morality,
and efforts in meditation, will enjoy refined sensual
pleasures in higher abodes, even if they do not become Noble
Ones. Finally, after many rounds of fortunate rebirths, when
Metteyya Buddha arises in this world, they will certainly win
liberation. They will surely meet Metteyya Buddha due to their
good kamma during this dispensation, and will certainly
realise nibbāna too. It is therefore noteworthy that men and
women with this knowledge during Gotama Buddha’s dispensation,
possess rare and unique opportunities to achieve the best
things in life, both now and hereafter.
However, ordinary meritorious deeds cannot open the
doors to these unique opportunities and give the rare chance
of salvation, because ordinary people do meritorious deeds
without insight knowledge. So lay people should not rely
solely on almsgiving. Those who have taken up the yellow robes
should not feel safe in the Buddha’s dispensation as they are
just in the preliminary stages. Most of them are ordinary
persons. If novices and monks practise the fourfold purifying
morality, and fully attain the seven factors of a good man,
they will reach the stage of safety. As the great power of
morality during this dispensation leading to nibbāna is
present, this type of person will at least reach the stage of
a lesser Stream-winner (cūlasotāpanna). Insight is
essential for nibbāna.
Because a full Stream-winner (sotāpanna) is
completely free from moral lapses and suffering in hell, the
lesser Stream-winners also escape these great evils and
sufferings, although they are not full Stream-winners yet. Due
to their insight into mind and matter (nāmarūpapariccheda
ñāna), and their habitual observance of the five precepts,
they are similar to Stream-winners of the highest grade.
Living in these rare circumstances, with the greatest of
opportunities, no one should blame others’ wickedness and
failures. No one should pay any attention to others’ faults,
or waste time blaming the evil actions of others. One must
live steadfastly practising the Dhamma oneself, thinking only
of one’s own rare opportunities, which must be seized with
strenuous moral effort.
Inevitably, in this Buddha’s dispensation, some monks
show moral and intellectual lapses and backsliding. They
consciously or unconsciously break the Vinaya rules, both
minor and major, and live heedlessly. However, a knowledgeable
and mature person (a wise lay supporter) must not pass
judgement or blame them. For one’s greatest responsibility is
to follow the path of righteousness with one-pointedness. Only
by taking care of oneself can one walk on the path
steadfastly. Others’ evil acts and faults are not one’s
concern, none of one’s business.
If one regards others’ faults and blames them, one
suffers by defiling one’s own mind, and accumulates greed,
anger, and delusion in the process. One becomes impure and
one’s confidence wavers. These subtle unwholesome deeds, will
show their power when one is about to die, and will push one
down to hell. One’s own impurity in physical, vocal, and
mental conduct can bring about hellish results at the time of
death. The Pali texts and commentaries consistently caution
that once in hell, chances to become a human being again are
very slim. A fallen person usually goes downwards, being
reborn as a hungry ghost, an animal, or in hell,
successively.
Since unwholesome kammas operate most effectively in
the lower abodes, to be reborn as a human being, deity, or
brahma, is very difficult. The Buddha used the term
“dullabho,” which means “hard to get the good planes of
existence.” So even if a being in hell attains a higher life
on account of his past kamma, most fail to reach it during the
duration of a Buddha’s teaching. So to be united with Noble
Ones in celestial realms when his good kammas bear fruit, is a
very remote possibility. Human beings in this dispensation are
unlikely to meet Metteyya bodhisatta in Tusita, or after he
becomes Buddha, if they are satisfied with ordinary morality
and almsgiving. From this standpoint their ordinary morality
and charitable acts become useless or futile.
Why? They are useless in the sense of giving effects
only for the attainment of celestial and human pleasures or
mundane bliss, which are commonplace and temporary things.
After suffering in hell, a being attains a higher existence
due to past good kamma, but heavenly bliss and human happiness
are not unique. Many times one has been a deity or a human
being. In future too one will certainly become a powerful
deity or king. Merits done during the Buddha’s dispensation
should not have such low aims. For after enjoying heavenly
bliss, all may become human beings again as rich men, powerful
kings, etc. These kammic results are very common and are not
especially desirable in this dispensation. The chief aim of
the dispensation is to realise nibbāna, to actually know
through insight the Four Noble Truths, that is, to become a
Noble One. In other words, by means of insight one must obtain
the path and its fruition, which have nibbāna as their object
of cognition. Mere wishes and prayers will not do. Past vows,
inclinations, and aspirations have given devotees the chance
to attain this noble aim of nibbāna in a short time through
the practise of mindfulness. The primary goal of the Buddha’s
dispensation is to realise nibbāna here and now. Speedy
liberation is best, because for countless lives one has
aspired to win liberation from sorrow and
suffering.
This noble aim is possible to attain during this
Buddha’s dispensation, so nibbāna must be won by insight. This
is the unique feature of the Buddha’s teaching. If one aims at
mundane or heavenly pleasures, one will not only miss Gotama
Buddha’s dispensation, but also that of Metteyya Buddha. Hence
the term “useless” is attributed to ordinary merits, which
only lead to worldly joys. If one fails to meet Metteyya
Buddha due to these reasons, countless aeons intervene when
there is no dispensation. For this reason too, the meaning of
“useless” meritorious deeds should be understood.
A special class of skilful conduct exists for the
attainment of the path, its fruition, and nibbāna. This is
called “Pāramī Kusala” — wholesome perfections for the
achievement of liberation, crossing over the ocean of samsāra.
Even among perfections, two categories can be seen:
-
Stable (niyata).
-
Unstable
(aniyata).
For bodhisattas, having received assurance from a
Buddha, good conduct becomes natural, and certainly leads to
nibbāna. In such a person, meritorious deeds are extremely
powerful and do not lose their force at all. They always give
their desired results or effects. During any existence,
bodhisattas perform all kinds of perfections until nibbāna is
attained in their final existence.
The meaning of unstable perfections or ordinary
perfections, is that they lack profundity and stability, and
are mostly devoid of wisdom. As they are weak in nature they
are not certain to bring the desired effects. One who has done
such perfections can attain nibbāna if they meet a Buddha, in
which case ordinary generosity, morality, etc., can lead to
nibbāna. To that extent these merits are excellent, but in the
absence of a Buddha’s dispensation, good deeds done with
self-view will only prolong the suffering of samsāra. The
power of wholesome kamma diminishes and finally disappears as
one wanders through countless rebirths. So those with unstable
perfections, even if they meet a Buddha, do not receive the
assurance to become Buddha. Their good kamma is not of the
stable, powerful type. In the cycle of existences they can do
very grave evils and end up in hell, so other wholesome deeds
cannot give their benefits. Powerful bad kammas take
precedence in lower realms. So the weak unstable good deeds
are classified as “Aniyata kusala”, which means
“unstable meritorious deeds.”
Those who realise the value of a human existence in
this Buddha’s dispensation should not consider the faults and
defects of others. No attention should be paid to the affairs,
shameless behaviour, ignoble conduct, or bad character of
others. One must regard only one’s own rare opportunities and
high status in the Buddha’s dispensation. Amid turmoil, one
must maintain poise and serenity at all times. Abuse,
condemnation, criticism, slander, and accusation, will bring
unwholesome kamma for oneself.
Realising the urgency of one’s own one task, must be
steadfast and equanimous, ignoring the mistakes and faults of
others so that one’s mind remains undefiled. I will give a
simile to illustrate the skilful attitude.
The Simile of the Shipwreck
A ship was wrecked, and sank. The passengers, facing
great danger, started swimming to save their lives, facing
death at any moment. Seeing their pitiable plight, an
ocean-deity wanted to save them. However, their past good
kamma was weak, so direct rescue was impossible. The best he
could manage was to create a log for each of them. Each
survivor must grab a log and swim ashore. The necessary
condition to gain safety was observance of the five precepts.
With strenuous, constant effort, they must exert themselves to
reach safety. During their struggle, the swimmers might see
sharks, crocodiles, whales, and swordfish, but must not pay
any heed to them. They must entertain neither malevolence,
fear, nor contempt for these cruel creatures. While they
struggled to find safety, ogres and demons would frighten
them, and try to drown them. Sea monsters would make derisive
remarks at their pathetic efforts, but they must not be angry,
nor pay any attention to their odd appearance. Evil thoughts
should not be entertained, for one would then surely fall from
the log and perish.
The above advice was given by the ocean-deity with a
stern warning that his advice must be strictly obeyed. If they
strictly obeyed his instructions, he assured them, they would
surely arrive at a huge sandbank. This sandbank, though
helpful for some rest, was neither their destination nor a
safe place to dwell for long, for waves could overwhelm it at
any time. Every person must swim with the log again to each
successive sandbank. Then after ten days of constant,
relentless effort, another ocean-deity would appear before
them, and put them on a rescue ship laden with seven kinds of
treasure. On this ship, the survivors would duly arrive at a
big city-port where they would, at last, dwell in safety and
abundance. This was the deity’s further advice.
Fearing for their lives, all obeyed the instructions
of the ocean-deity. While swimming with the log, they believed
implicitly in his prophecies. With unshakable faith and
resolute determination to reach safety, they exerted
themselves and soon reached the city. Their minds were fixed
on exertion only. They all followed the five precepts
religiously. Due to their perilous predicament, they were
resolute and earnest to reach safety. They were equanimous and
constant in their struggle, At last, they saw the ocean-deity
and reached the rescue ship with seven great treasures. When
they arrived safely at the port, they became
wealthy.
Their goal was achieved only by observing precepts and
making strenuous efforts. Observing precepts includes
equanimity and detachment regarding others’ misdeeds, scorn,
insults, ridicule, and odd behaviour. Likewise, in full
knowledge of the noble, rare and unique powers that prevail in
this dispensation, everyone should adopt the attitude of the
survivor of a shipwreck. Others’ moral failures and misconduct
must be ignored so that steadfast progress can be made every
day. Everyone needs grace and serenity in daily life. So pay
no attention to others’ faults. Don’t criticise others’
misbehaviour for a moment. Strong, detached determination must
be maintained at all costs in one’s struggle to win the
cessation of suffering.
In the above simile, the first ocean-deity is Gotama
the Buddha. The second ocean-deity is Metteyya Buddha. The log
is the attainment of human life. The sandbanks are a series of
higher planes of existence, in human and celestial realms. The
city port is nibbāna, the ultimate goal of safety. The sharks,
crocodiles, whales, and swordfish are ordinary people. The
ogres and demons who make derisive remarks are like shameless
and immoral monks in the Buddha’s dispensation. Survivors who
pay attention to their misdeeds, defile their own minds.
Everyone must overlook the odd behaviour and defects of others
if the goal is to be attained. The other points in the story
are now easy to understand.
Choose the Right Path
One must know two paths clearly with insight and
choose wisely. A person needs to examine his or her own
character very thoroughly. One must avoid blaming others’
shameless, immoral, or bad conduct until the end of one’s
life. A wise person must use this precious human life to
attain liberation, morality, and restraint. Then one will
achieve nibbāna in successive higher abodes, either in this
dispensation or in Metteyya Buddha’s. By any means, final
liberation must be won during the time of Metteyya Buddha, and
the mind must be set on this resolutely. One must not allow
one’s mind to be polluted by the misbehaviour of
others.
To attain the ultimate goal under Metteyya Buddha, one
must practise generosity, morality, and meditation. Then one
will surely encounter his dispensation and then win
liberation. No one must miss this final chance. Two
fundamental virtues must be cultivated now by striving with
the four right efforts to one’s utmost. These two virtues are
wisdom and good conduct.
What is wisdom? It means insight into impermanence
(aniccānupassanā-ñāna), unsatisfactoriness
(dukkhānupassanā-ñāna), and not-self
(anattānupassanā-ñāna).
What is good conduct? As already mentioned, for the
laity it means eight precepts with right livelihood as the
eighth, and the attainment of the characteristics of a good
man. For monks it refers to the fourfold purifying morality.
Among these two basic requirements, good conduct creates the
conditions to reach happy destinies, which means freedom from
suffering in hell, from evil deeds and the consequent
suffering in lower realms. Thus even temporary morality
ensures that one will encounter the next Buddha. So the seeds
of good moral conduct must be sown anew.
If one also sows the seeds of wisdom in this life, one
will be sure to meet the next Buddha, and will also win
liberation. However, if only the seeds of wisdom are sown
without sufficient moral conduct, one will face many
hardships. Evil kamma will produce suffering in the lower
realms. One will be like a traveller who lacks sufficient food
for a long, arduous journey, and so perishes without reaching
his destination.
Another type of person tries to obtain good moral
conduct to the greatest extent, but fails to gain insight.
Though he or she has good conduct, it is accompanied by
superficial wisdom, which does not lead to liberation. This
case is like rotten seeds, which are useless even when sown in
fertile ground. Good conduct enables such a person to meet
Metteyya Buddha, but he or she cannot then gain enlightenment
due to lack of cultivation of wisdom in past lives. Due to the
power of morality he or she obtains wealth, status, and safe
conduct to the presence of the Buddha. However, having only
superficial wisdom, he or she fails to realise nibbāna during
Metteyya’s dispensation, in spite of meeting the Buddha and
devotedly paying respect to him. Being satisfied with the
honour of being a lay supporter, donating an ordination hall
or building a pagoda, he or she fails to become a Noble One.
If such a person joins the Sangha, he or she remains as an
ordinary monk or nun.
The Simile of the Birds
I will give another simile to illustrate the above
points. Good conduct is like a bird’s wings and legs, while
wisdom is like a bird’s eyes and beak. The distance to the
delicious mango grove in the huge forest is like the time
between this dispensation and the next. Wild mango groves
represent the fortunate realms of existence. Underneath the
mango trees, cobras lie in wait to catch any birds that fall
from the trees. Every bird landing on the ground becomes prey
to these venomous snakes. So the ground symbolises the lower
realms. Those birds having good wings, legs, eyes, and beaks
land on the mango trees and eat the delicious fruits as they
wish. Hence they are happy and well-fed. If a tree lacks good
mangos, they fly to another tree to feed themselves, and live
safely on them. These happy, well-fed birds with complete
faculties living in safety, are like laity and monks who
possess both wisdom and conduct.
Some birds have good wings, but defective beaks, so
they cannot eat the delicious mangos. As they have two good
wings like other birds, they arrive at the delicious mango
grove. However, as they lack good beaks they cannot taste the
delicious juice of the mangos. Yet they can still enjoy the
pleasure of taking shelter on the trees and resting on the
branches. They enjoy the fine scenery and serenity of these
rare, beautiful mango groves, but due to their defective
beaks, they cannot taste the fruit of Dhamma and understand
its flavour at all.
These birds are similar to those who, in this
dispensation, are satisfied with their virtuous conduct, but
lack wisdom. They live without developing wisdom. So they will
encounter the next Buddha, but will not taste freedom as they
have no insight.
There is a third type of bird. They have good beaks,
but their wings are damaged. They fail to reach the mango
grove and taste the unique mango fruit, so they live in vain.
Similarly, in this dispensation, some monks and laymen learn
Sutta, Vinaya, and Abhidhamma, but they lack good conduct. Not
knowing the taste of liberation, they resemble birds walking
on the ground where rats and snakes wait for them.
As devoted laity and intelligent monks have now
encountered this extremely rare dispensation, they should all
be like the first type of birds. Wisdom and morality should
both be cultivated. If they have well-rounded abilities, after
their death they will reach the higher realms, and will
encounter the next dispensation. When they listen to the
Dhamma they will be sure to attain liberation.
The moral is that in this life, having encountered the
dispensation, wisdom and conduct must be cultivated with
earnestness. Everyone must develop moral conduct and genuine
wisdom with vigorous energy and firm confidence during the
present Buddha’s dispensation, as this very rare and great
opportunity only exists now.
These words of admonition are for the questioners who
have asked thirteen questions concerning the misconduct of
monks, and the problems arising from relationships between the
laity and the Sangha.
Here Ends the Dhamma Dīpanī |
