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Venerable Arahant Maha-Moggallana was able to see the potential for enlightenment in other beings. Venerable Sariputta was unable to see the level of magga phala of others. It was easier for Venerable Maha Moggallana to guide others to higher stages.
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Hello and welcome Lagarde. I was a former Protestant Christian and my father is a Protestant pastor. I became interested in Buddhism when I was 17. I was a Mahayanist for 1 year before starting to study Theravada. I chose Buddhism because it is the only religion that provides a permanent solution to suffering.
You know that as Christians we seek the eternal life promised by Jesus. Just accept Jesus as our savior and all our sins will be forgiven. If we refuse we will not have the right to eternal life, but to hell. When I saw that Lord Buddha said that even the pleasures of heaven and the sufferings of hell are not eternal it was a shock. I had also learned that we are our own saviours.
Lord Buddha is only a guide and not the one who will bear the burden of our bad deeds. It shows that the final solution to all this suffering is to stop desiring the things of this world and to understand the true nature of this world. Theravada is the Dhamma and it is the school which best represents the Triple Gem (Buddha, Dhamma and Sangha). Other schools have complicated things and added elements foreign to the Dhamma.
To develop confidence in the Dhamma, you need to hear explanations from a person who is at least sotapannā i.e. a person who has fully understood the basis. You can read the suttas on your own, but you need someone who has fully understood it to explain it to you and help you understand what you have read. We call that noble friend, in Buddhism. After this, you will become a sotāpanna yourself and your confidence in the teaching will be unshakeable.
You will know how to share it when your confidence is unshakeable. However, I suggest listening to sermons from monks who know how to talk to non-Buddhists. Jethavaranama Monastery is very skilled in this field.
See these sermons to get an Idea :
This website uses advanced Dhamma terms. I share these sermons because they are excellent for beginners. Of course, you can jump straight to this website and learn.
You have the option to have a Zoom call with the monks at the monastery. Let me know if you’re interested! :)
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One Who Commits Evil Acts Will Suffer In This Life And In Future Lives
The first chapter is named “Yamaka vagga” meaning the chapter of “The Twin Verses”, which contains 20 verses said by the Buddha. The background story of the verse 15, which is the 15th verse of the Yamaka vagga is about a cruel pig butcher during the time of the Buddha, who faced a painful death behaving like a pig and was reborn in hell.
The background story of verses 15
At one time, the Buddha was staying at the Veluvana monastery in Rajagaha donated by King Bimbisāra.
In a certain village outside Rajagaha, there lived a pig butcher named Cunda, who was a pig butcher for fifty-five years. He used to kill the pigs in an extremely cruel manner either to eat the flesh or to sell it to others. He had never performed any meritorious action during all his life. The Buddha was staying in the Veluvana monastery which was not far from him, but he never visited the Buddha to pay homage or to make any offering to the Buddha.
He was then affected by a certain serious illness, and for seven days before his death, he suffered from excruciating pain grunting like a pig and crawling on his hands and knees like a pig. His family members had to barricade him in the house to prevent him from leaving the house. Finally, on the eighth day, he died and was reborn in the hell called Avīci Niraya. During their alms rounds, some monks had heard the grunting noise of pigs coming from the house with its doors locked and had thought that pigs were being killed in the house during those seven days. They reported to the Buddha that the door of the house of Cunda the pig butcher, had been closed for seven days and that perhaps he had been killing pigs in his house. Then the Buddha said to them that Cunda had not been killing pigs in those seven days but had suffered torment as the result of his cruel acts of killing pigs for fifty-five years and that he had been grunting like a pig and crawling on his hands and knees like a pig until he died on that day to be reborn in the Avīci Niraya. The Buddha said to the monks that those who commit evil acts will suffer in this world and would be reborn in a suffering world thus having to face suffering in both worlds.
Then the Buddha recited the following verse which is recorded as the 15th verse of the Dhammapada.
“Idha socati pecca socati,
pāpakārī ubhayattha socati,
so socati so vihaññati,
disvā kamma kilitthamattano.”
“Here he grieves, hereafter he grieves,
the evil-doer grieves in both places,
he grieves and he suffers anguish,
seeing the impurity of his own deeds.”
- The text explains that sometimes when someone is destined to be reborn in an apaya, their mental state begins to align with that realm. Many people die troubled and afraid because they did not take refuge in the Triple Gem. There are several types of Nirayas. Some are ice and cold, some are thick darkness, some are acid, Some are hot and incandescent, some are sharp and many others. Avīci Maha Niraya is considered the worst of the hells, the scariest and most painful. This is why it is called Maha Niraya, the Great Hell, in the commentaries. Most of those who are reborn there have committed extremely immoral actions or an anantariya Kamma. Devadatta is currently in Avīci for many Kappas. However, even those who have not committed such actions can be reborn there if they have not reached the sotāpanna stage. In a sutta (I forget the name), Lord Buddha said that once someone falls into Avīci Niraya, it is extremely difficult to escape and they may be trapped there for Kappas. When they finally manage to come out, they are reborn in another niraya and so on. However, there are a few exceptions, like Queen Mallika, who was only in Avīci for 7 days before being reborn in the Tusita paradise.
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If one can endure abuse without anger, he is a real Brāhmana
The background story of the 399th verse, which is the seventeenth verse of the Brāhmana vagga is about four Brahmin brothers who came and abused the Buddha, but eventually became Buddha’s disciples due to Buddha’s patient endurance and attained enlightenment as Arahants.
The background story of verse 399
At one time, the Buddha was staying at the Veluvana monastery in Rajagaha, which was donated to the Buddha by King Bimbisāra.
At that time, there was a Brahmin named Bhāradvāja whose wife named Dhananjāni was a disciple of the Buddha. She had attained the first supra mundane stage of Stream Enterer (Sotāpañña), and whenever she happened to sneeze, cough or stumble, she would utter the solemn utterance: “Homage to the Exalted One, the Worthy One, the Supremely Enlightened One” (Namo tassa bhagavato arahato sammā sambuddhassa). One day as she was serving the food to some invited brahmins in her house, she stumbled and as usual uttered the solemn utterance: “Homage to the Exalted One, the Worthy One, the Supremely Enlightened One” in a loud voice. When this was said by her, the Brahmin Bhāradvāja said to her:
“You, outcaste woman, while living in my house, are you making utterances praising that shaven-headed monk? I will go right now and argue against the teaching of your teacher.”
“Brahmin, I do not know of anyone in this world with its gods, Maras, Brahmas, recluses and humans, who can argue against the teaching of the Exalted One, the worthy One, the Supremely Enlightened One. But anyway, you can go and find out for yourself.”
Then the Brahmin Bhāradvāja, angry and upset, went to the Buddha. He exchanged friendly greetings with the Buddha and sat to one side. Having sat to one side, he said this to the Buddha in verse.
“Cutting up what, can one sleep well?
cutting up what, does one not feel sadness?
what is the one thing, whose destruction, you would approve?”
“Cutting up anger, one sleeps well,
cutting up anger, one does not feel sadness,
brahmin, anger has a poisonous root and a sweet top,
the noble ones praise the destruction of anger, for when anger is destroyed, there is no sadness.”
After hearing the Buddha’s response, the Brahmin Bhāradvāja was so impressed and satisfied that he asked the Buddha for permission to go forth and receive higher ordination as a monk. Having received the going forth and higher ordination in the presence of the Buddha, within a very short time he gained enlightenment as an Arahant.
His younger brother named Akkosa Bhāradvāja, became extremely angry when he heard that his brother had become a monk under the Buddha. He went to the Buddha and verbally abused the Buddha with foul and harsh words. The Buddha quietly asked the brahmin Akkosa Bhāradvāja:
“Well, brahmin, do friends, colleagues, blood relatives and other guests visit you?”
“Yes, sometimes friends, colleagues, blood relatives and other guests do visit me.”
“What do you think brahmin, do you offer them solid food, food snacks or delicacies?”
“Yes, sometimes, I do offer them solid food, food snacks or delicacies.”
“But, if brahmin, they do not accept them, who do those foods belong to?”
“If they do not accept them, those foods belong to me”
“In the same way, brahmin, you are abusing us who do not abuse, you are angry with us who do not get angry, you are insulting us who do not insult. All of this, we do not accept from you. You alone will get them back. All of this, brahmin, belongs to you.”
He instantly realized the Buddha’s message and requested permission to go forth and receive higher ordination as a monk. Within a very short time, he too gained enlightenment as an Arahant.
Akkosa Bhāradvāja’s two younger brothers named Sundarī Bhāradvāja and Bilangika Bhāradvāja also went and abused the Buddha, who subdued them both patiently. They also went forth and received higher ordination as monks and soon gained enlightenment as Arahants.
Following these incidents, one day the monks were discussing among themselves at their congregation: “How wonderful and how great are the virtues of the Blessed One! The four Brahmin brothers came here to abuse the Blessed One; and instead of arguing with them, the Blessed One made them see the light and became a refuge to them.” At that moment, the Buddha arrived there and asked what they were discussing about. The monks reported what they were discussing about and then the Buddha said:
“Monks, because I have patience and do no wrong to those who do me wrong, I have become a refuge to many.”
Then the Buddha recited the following verse which is recorded as the 399th verse of the Dhammapada.
“Akkosaṁ vadhabandhan ca,
aduttho yo titikkhati,
khantībalaṁ balānikaṁ,
tamahaṁ brūmi brāhmanaṁ.“
“When abused, beaten and being bound,
whoever endures it with no anger,
who has patience as his power and army,
that one I say is a true brahmana.”
Thanks for the detailed explanation.😁 As you mentioned, without strong discipline, it can be a waste of time. I attempted to practice Jhānas with a transparent Kasina but couldn’t see a Nimitta. I could only remain calm for about an hour before my bad temper and Kāma ragā resurfaced and disturbed my tranquillity. It’s truly inspiring and interesting to converse with someone who has this kind of practical experience, rather than just theoretical knowledge. Thank you once again for sharing. I hope this experience helps you reach Nibbāna as quickly as possible! 🙏🏿
What kind of objects do you use? When you have your objects, do you have to stare at them for a long time? I have another question which arupa samapatti do you reach 1, 2, 3 or 4? The last one concerns his powers like seeing one’s past lives and exiting through one’s body. Have you reached them?
I only know the jhānas in theory, in practice it is empty. Sorry for the large number of questions. I am also fascinated by these Jhānas, even though I have been warned about them.
- I highly recommend this sermon. I felt pitī (joy) while listening to it. I listened to it while waiting for the train. I closed my eyes from time to time and felt great joy. The Venerable Bhante who gives this sermon is the abbot of Jethavaranama monastery. His sermon talks about the danger of only working for a life of 100 years and ending up in the Apayas later. He said that we must work for our salvation and for that, we must associate ourselves with noble friends. They will help us to understand the Dhamma. This is a brief summary, he talked about a lot of other things. We can all see that young people around are working to live in comfort and lead a peaceful retirement. They don’t think about death. We are told, “You have a life ahead of you”. For them, life is about accumulating wealth to enjoy sensual pleasures. When the time comes to die, they die with troubled minds. I worked part-time at the hospital as a housekeeper, last summer. I saw an old lady who died with her mouth open. I don’t know if she was terrified of something, but she didn’t seem calm at all. His eyes were a little open. The nurse wrapped her up and put her in a body bag. When I saw this scene, I said to myself how sad it was. May she be happy in her next life. I have said to myself since that day, if I were to die now of cancer, an accident or murder, I am convinced that I would have done the most important thing before dying; know the Dhamma. If I have to live a life of 100 years to die miserably without the Dhamma, it would be better if I died now. A 100-year-long life without the Dhamma is empty and a 23-year life with the Dhamma is more meaningful. See Upaḍḍhasutta and Dhammapada Verse 114 Kisagotami Vatthu
What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”
Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti?
“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field.
“Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṁ aduṁ khettaṁ aggaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ majjhimaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya.
Why is that?
Taṁ kissa hetu?
Because at least it can be fodder for the cattle.”
Antamaso gobhattampi bhavissatī”ti.
“To me, the monks and nuns are like the good field.
“Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo.
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Because they live with me as their island, protection, shelter, and refuge.
Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the laymen and laywomen are like the average field.
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Because they live with me as their island, protection, shelter, and refuge.
Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt.
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
Why is that?
Taṁ kissa hetu?
Hopefully, they might understand even a single sentence, which would be for their lasting welfare and happiness.
Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti.
- This sutta shows us the three main fields of merit. The first who are worthy of donations and reverence are the bhikkhus and bhikkhunīs. First of all, you should know that the Lord Buddhas are all bhikkhus. The first sermons are always addressed to those who have left family life and to those who have little desire. The monastic path is perfect for reaching all the stages of the magga phala, especially the higher ones (Anagami-Arahant). Let us assume that a lay person has become anagami and that a monk is a puthujuna or sotāpanna anugami. The lay anagami will bow down and pay homage to this monk. See Annatarabhikkhu Vatthu He or she does it because he or she knows that it is not given to everyone. It is extremely difficult to become a bhikkhu and maintain this way of life. See Rarity of Monkhood. Lays come second because they still enjoy sensual pleasures or are always in worldly affairs. However, they can also reach all the magga stages, but the anagami and arahant stages are more difficult. When they become arahants, they become bhikkhu or they attain parinibbãna within 7 days. Anariya yogis are a field of merit even if it is the lowest. They make an effort to avoid the dangers of sensual pleasures (even if they have not fully understood them) by attaining jhānas. Some are even exposed to the Dhamma and understand certain concepts. Although many will not become ariyas, it will be for their future happiness. Lord Buddha said that he teaches them so that they become free in the future. This would mean that they will attain magga phala when their paramis are mature enough. Remember that some of them are bodhisattas, paccekabodhisattas and future disciples of a Lord Buddha. Sumedha was an anariya yogi who attained all jhānas, arupavacara samapatti and iddhis. Although he saw Lord Buddha Dipankara, he could understand the Dhamma, but he did not do so because he aspired to be a Lord Buddha. Eventually, he becomes our Lord Buddha Gautama.
- Venerable Arahant Sāriputta was an anariya yogi named Sarada during the time of Lord Buddha Anomadassi. He was a great anariya master who had all the jhānas, iddhis and arupavacara samapatti. He had 74,000 disciples following him. Lord Anomadassi saw him in a vision and knew that he developed enormous Kusulas and the paramis necessary to be the great disciple of a Lord Buddha. He came to visit him and to give a sermon. At the end of the sermon, all of Sarada’s disciples became cetovimutta arahants. Sarada had listened to the sermon, but he had not reached a single magga phala. Lord Anomadassi told him that he would become a great arahant in 100,000 Kappa who would be the best disciple of Lord Gautama. He exhorted him to continue his life as a yogi and all the 74,000 arahant disciples left with Lord Anomadassi. Sarada lived his life as a solitary yogi and took rebirth in a Brahma world. All this is to say that the anariya yogis of today cultivate the paramis to become ariyas without even knowing it. This is why Lord Buddha said that he teaches them the Dhamma for their future happiness. He is not talking about mere worldly happiness, they do not need him to attain jhanas and live a moral life! He speaks of the supramundane happiness of magga phala. On this basis, there is merit in giving them offerings, even if it is worth less than the bhikkhus, bhikkhunis, Upasaka and Upasika. The Sangha is the supreme and perfect field of merit.
- We must encourage those who teach and live the Dhamma (Monkhood), those who listen to their advice (Lay people) and those who understand it to some extent (anariya yogis).
- One of my mentors told me to be very careful about Jhanas. Many meditators become arrogant and conceited. They think they have reached the summit, but they forget that it is still part of Samsāra. He told me that the irony is that many of them continue to enjoy sensual pleasures after this experience. He says that when a person is in jhānas, he or she must constantly keep in mind that it is only an experience. Of course, this is extremely He advises to concentrate more on Vipassanā. The Jhānas only simplify the task.
- This is proof that the majority attain anariya and not ariya jhanas. Anagamis no longer have any desire for sensual pleasures, but they can be conceited. It is only in the arahant stage that all vanity disappears.
See Anuruddha Sutta (AN 3:131)
- In this sutta, the Venerable Arahant Sāriputta exhorted the Venerable Anuruddha (cousin of Lord Buddha) not to attach himself to his Iddhi powers. He showed him his pride and what prevented him from becoming an arahant. Venerable Anuruddha was an anagami, but he couldn’t become an arahant. He was the best in the divine eye after Lord Buddha and was able to see several realms of the Samsāra simultaneously. Through the wise advice of Venerable Arahant Sāriputta, he eventually became an arahant.
Ten special powers (dasabala) of Lord Gautama Buddha
Lord Gautama Buddha being a Samma Sambuddha, having realised the four Noble Truths by his own effort with no assistance from any teacher, is believed to have possessed several supernormal knowledge. Patisambhidāmagga, the twelfth of the fifteen books of the collection of the Buddha’s minor discourses (Khuddaka Nikāya) which is believed to have been composed by Arahant Sāriputta, the chief disciple of the Buddha, contains a detailed description of the knowledge that the Buddha had possessed. It has a list of seventy-three different knowledge which includes both mundane and supra-mundane knowledge. Out of them, there is six special super normal knowledge that only a fully enlightened Sammā Sambuddha such as Lord Gautama can possess. They are:
1. Knowledge of the maturity levels of the five spiritual faculties (indriya paropariyatte nāna)
2. Knowledge of the dispositions and underlying tendencies of beings (āsayānusaya nāna)
3. Knowledge of the twin miracle (yamakapātihāra nāna)
4. Knowledge of the attainment of great compassion (mahā karunāsamāpattiya nāna)
5. Knowledge of Omniscience (sabbannuta nāna)
6. Knowledge of un-obstructiveness (anāvarana nāna)
Buddha’s declaration of the ten special powers
As recorded in the Mahā Sīhanāda sutta of the Majjhima Nikāya (collection of the Buddha’s middle-length discourses), at one time the Buddha was staying in a forest near a city called Vesāli. At that time, a certain man called Sunakkhatta who had been a monk before and had even served the Buddha as the Buddha’s attendant, had been talking to the people in Vesāli disparaging and denouncing the Buddha. He has been saying to them that the Buddha lacked any superhuman states or qualities of a liberated saint, the Buddha was merely teaching what he has thought out, and that the Buddha’s teaching was only for the complete ending of suffering. One morning, Arahant Sāriputta, who was one of the two chief disciples of the Buddha, went to Vesāli for the day’s alms round. While on the alms round, Arahant Sāriputta overheard Sunakkhatta addressing a group of people saying: “The recluse Gotama has neither the superhuman states nor the distinction in knowledge and vision worthy of the noble ones.”
On his return from the alms round, Arahant Sāriputta went to see the Buddha and reported the disparaging words that Sunakkhatta had been saying. The Buddha responded by saying that Sunakkhatta was speaking out of malice and that he did not know the Buddha’s true state. Then the Buddha gave a sermon which is recorded as the Mahā Sīhanāda Sutta. In that discourse, the Buddha spoke about the ten special powers of the Tathagata, four kinds of intrepidity, knowledge of the eight assemblies, four kinds of birth, the five destinies and the Nibbana, and the austerities of the Buddha aspirant (Bodhisatta). In this discourse as well as in several other discourses, the Buddha has used the term “Tathāgata” to refer to himself and the previous Buddhas.
The ten special powers (dasabala) of the Buddha (Tathāgata)
The first special power: The Buddha has the ability and the mental power to know and understand as it actually is, why and how the possible is possible and why and how the impossible is impossible. The Buddha knows and understands the underlying causes and conditions that will determine whether it is possible or impossible for something to happen. This is the power of the possible and the impossible.
The second special power: The Buddha has the ability and the mental power to know and understand as it actually is, the results of volitional actions (kamma), performed by anyone in the past, the present and the future, in detail, with reasons and in the exact way. This is the power of knowing the retribution of volitional actions.
The third special power: The Buddha has the ability and the mental power to know and understand as it actually is, how the birth of any sentient being takes place and what causes and conditions lead to that particular birth. The Buddha is aware of all the paths leading to the birth of any sentient being in the four worlds of suffering, human world or the celestial worlds.
The fourth special power: The Buddha has the ability and the mental power to know and understand as it actually is, the world with it’s many and different elements (dhātu). Here, the elements may refer to the five aggregates of clinging (form or matter (rūpa), feeling or sensation (vedanā), perception (saññā), mental formation (sankhāra) and consciousness (viññāna), the six sense bases (eye, ear, nose, tongue, body and the mind), the six sense objects (visual objects, sounds, smells, tastes, touches and ideas), and the six types of sense consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mind consciousness) etc.
The fifth special power: The Buddha has the ability and the mental power to know and understand as it actually is, the diversity of beings with regard to their emotions, desires and behaviour. With that understanding, the Buddha is able to deliver the teaching to them so that the listeners will be able to understand it to their best advantage.
The sixth special power: The Buddha has the ability and the mental power to know and understand as it actually is, the disposition of the spiritual faculties of other beings. The five spiritual faculties are: Faith (saddhā), effort (viriya), mindfulness (sati), concentration (samādhi) and wisdom (paññā). This helps the Buddha to know their potential to understand and practise the teaching.
The seventh special power: The Buddha has the ability and the mental power to know and understand as it actually is, the exact nature of deep mental absorptions or Jhana, various types of concentrations, liberations, and meditative attainments. The Buddha also knows the reasons for the deterioration of those meditative states and how to develop them again in the exact way.
The eighth special power: The Buddha has the ability and the mental power to recollect many kinds of his past births. That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. The Buddha remembers: ‘There, I was so named, such was my clan, I looked like this, such was my food, such was my experience of pleasure and pain, such was my life span, passing away from there, I was reborn somewhere else. There too, I was so named, such was my clan, I looked like this, such was my food, such was my experience of pleasure and pain, such was my life span, passing away from there, I was reborn here’. Thus the Buddha is able to recollect many kinds of his past births, with features and details. Though others could also develop this power through meditation, the Buddha’s ability surpasses them with regard to the extent that the Buddha is able to look back into the past lives.
The ninth special power: The Buddha has the ability and the mental power to see with the divine eye, which is purified and superhuman, the sentient beings passing away and being reborn inferior and superior, beautiful and ugly, in a good place or a bad place. The Buddha understands how sentient beings are reborn according to their volitional actions: ‘These beings who engaged in bodily, verbal and mental misconduct, reviled the noble ones, had wrong view and acted based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell. But these beings who engaged in good bodily, verbal and mental conduct, who did not revile the noble ones, held right view, and acted based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world’. Thus the Buddha has the special power to see sentient beings passing away and being reborn inferior and superior, beautiful and ugly, in a good place or a bad place according to their volitional actions (kamma).
The tenth special power: With the destruction of all mental defilements, the Buddha has realized for himself, with direct knowledge, with no assistance from any teacher, in this very life, undefiled liberation of mind (ceto vimutti) and liberation by wisdom (paññā vimutti), and having entered upon it, he remains in it.
Wouldn’t that be a contradiction if we apply the logic of Kamma bhava? For instance, let’s consider a person who has a 700-year-old human bhava. In this bhava, he gets shot and injured on the ground, leading to significant blood loss. He then sees his attacker and develops a strong hatred, desiring revenge and the destruction of his attacker. If he dies with this thought in mind, it’s evident that he has cultivated the Kamma Bhava of a being of the Nirayas. Can this Kamma Bhava become an Uppatti Bhava?
All right! Is it correct to say that when we engage in harmful actions such as killing and stealing, we negatively impact the duration of our bhava? I am specifically referring to individuals below the Sotāpanna Anugāmi stage.
