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CHAPTER VIII THE EIGHT PATH FACTORS

(Magganga)

The eight factors or constituents of the Path are:

1. Right View (sammà-ditthi)

2. Right Thought (sammà-sankappa)

Wisdom

(pannà)

4. Right Action (sammà-kammanta)

3. Right Speech (sammà-vàcà)

5. Right Livelihood (sammà-àjìva)

Morality

(sìla)

6. Right Effort (sammà-vàyàma)

7. Right Mindfulness (sammà-sati)

8. Right Concentration(sammà-samàdhi)

Concentration

(samàdhi

All these eight Path Factors are present in the "Supramundane Purification by Knowledge and Vision" (lokuttara-nànadassana-visuddhi). In the preceding mundane Purifications, Right Speech, Right Action and Right Liveli-hood are present only in the Purification of Virtue (sìla-visuddhi). They are not present in Purification of Mind (citta-visuddhi) and the rest.

Hence, in the context of the Requisites of Enlightenment (bodhipakkhiya-dhamma), Purification of Virtue (sìla-visuddhi) is of the nature "dependent on detachment" (viveka-nissita), etc., in accordance with the following text (from the Magganga Vibhanga):

"He develops Right Speech, dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in relinquishment. He develops Right Action ... Right Livelihood, dependent on detachment..."

It does not refer to virtue (sìla) that has leanings towards happy forms of existence (bhava-sampatti) and depends on the round of rebirths (vatta-nissita). The sìla-visuddhi of those who have consciously given up attempts at attaining the Holy Paths and Fruits in this life, is not genuine àdibrahmacariyaka-sìla, "'Virtue belonging to the essence of the Holy Life", and thus is not of the genuine bodhipakkhiya class. If effort be made, however, towards the attainment of Nibbàna in the next life, it can be pàrami-sìla, which is part of vivattanissita sìla "Virtue tending towards the ending of the round of rebirths".

The Path factors of Right Speech, Right Action and Right Livelihood are purely of the class of Morality (sìlakkhandha) and hence constitute genuine Perfection of Virtue. They are also called the three virati-cetasikà, mental factors of (vocal and bodily) abstention.

Right Thought (sammà-sankappa) is the mental factor "Thought-conception" (vitakka cetasika). As it is the harbinger of Wisdom, it is included in the Wisdom category (pannàkkhandha) of the Eightfold Path. It is threefold, namely: thoughts of renunciation, of non-hate and non-harming (nekkhamma-, abyàpàda-, and avihimsà-sankappa). Just as a person incarcerated in prison or besieged by enemy troops or encircled by forest fire, or as a fish caught in a net, tank or trap, or a bird caught in a cage, will be absorbed (without being able to sleep or eat) in the one thought how to escape from these confinements, so are the attempts of persons who contrive with energy of the sammappadhàna-type to escape from the confinement of the old and infinitely numerous, unwholesome kamma arisen in the past, (uppanna akusala kamma) and the new infinitely numerous "unwholesome kamma not yet arisen", (anuppanna akusala kamma) that is bound to arise in the future. The thoughts of such a person are the Path factor "Thoughts of Renunciation" (nekkhamma sankappa magganga). It is the sort of Thought (sankappa) which looks for the way to escape from the sufferings of the round of rebirths (vatta-dukkha).

The Thought that associates with Mettà Jhàna is called abyàpàda-sankappa,"'the thought of non-hate"; if associated with Karunà Jhàna it is called avihimsà-sankappa, "the thought of non-harming". The thought that associates with the remaining Jhànas is called "Thought of Renunciation".

The four Path Factors of Right View, Right Effort, Right Mindfulness and Right Concentration have been dealt with in the Chapter on the Enlightenment Factors.

The àjìvatthamaka-sìla (see Note 2, page 12) that is taken and observed with the purpose of destroying the great kingdom of ditthi anusaya (proclivity to wrong views) belongs to the Path factors of the mundane Morality category (lokiya sìlakkhandha magganga). It is also Purification of Virtue.

That eightfold virtue ending with Right Livelihood (àjivatthamaka-sìla) is twofold: for layfolk and for monks. Abstention from the threefold evil conduct in deeds (kàya-duccarita) and fourfold in words (vacì-duccarita) comprise that virtue for layfolk. The eight or ten Precepts [1] are refinements of that virtue.

For monks, that Virtue is constituted by the observance of the 227 Vinaya rules, which cover bodily and vocal Kamma. The remaining rules laid down in the Vinaya Pitaka are refinements of it.

Just as trees grow in the soil, so the last six Purifications beginning with Purification of Mind, develop in the soil of the first, the Purification of Virtue (sìla-visuddhi). In particular, the Purification of Virtue does not mix with the five middle (Mundane) Purifications, but supports them by securing antecedent purity. In the case of the seventh Purification, the supramundane Purification of Knowledge and Vision, the Purification of Virtue operates in conjunction with it, being identical with the three constituents of the Morality Group (sìlakkhandha) of the (supramundane) Eightfold Path. The reason is that, in the case of the Purification of Virtue, the objects of attention are different from those of the five middle Purifications; but they are identical with those of the supramundane Purification, operating together with it as co-existent (saha-jàta).

This ends the explanation of the Sìla category of the Path Factors.

With reference to the Samàdhi category of the Path, there are two courses of action. Firstly, the way of one who practises pure Insight only (suddha-vipassanà-yànika). He, after fulfilling Purity of Virtue and setting up mindful Body Contemplation, does not follow the way of Tranquillity (samatha) but the way of Pure Insight such as Purification of View, etc. Secondly, there is the course of one who practises both Tranquillity and Insight (samatha-vipassanà-yànika). He, after attaining the first Jhàna etc., takes up the practice of Insight, by way of Purification of View, etc.

Of these two,

(1) in the practice of Pure Insight, the three Path Factors of the Concentration category (samàdhikkhandha) fulfill the functions of Tranquillity and Purification of Mind (citta-visuddhi), through the three kinds of Concentration known as Emptiness Concentration, Conditionless and Desireless Concentration.

(2) In the practice of Tranquillity followed by Insight, the three Path Factors of the Concentration category fulfill the functions of Tranquillity and Purification of Mind, by way of the three stages of Concentration, namely Preparatory Concentration (parikamma samàdhi), Access Concentration (upacàra-samàdhi) and Full Concentration (appanà-samàdhi); and thereafter, at the Insight stage, the above two functions are fulfilled by Emptiness Concentration, etc.

During the period of the preceding practice of Purity of Virtue and of mindful Body Contemplation, however, the three constituents of the Concentration category fulfil the functions of Momentary Concentration (khanika-samàdhi).

This ends the explanation of the Samàdhi category.

The two constituents of the Wisdom category fulfil the functions of Wisdom in the ways of both the practice of Pure Insight and that preceded by Tranquillity, after the setting up of the Purification of Virtue and of mindful Body Contemplation. These remarks apply to both the mundane and the supramundane Path Factors.

Stream-entry (sotàpatti)

I shall now show the Path of Stream-entry (sotàpatti-magga) in the Supramundane Path Factors. It should be remembered that this book is aimed at the lowest of the stages of Sanctity, namely the "Bon-sin-san" sukkha-vipassaka sotàpanna (see Note 1, page 55). At the present time there are countless numbers of beings such as Visàkhà, Anàthapindika, Sakka the Ruler of Devas, the four Divine Great Kings (càtummahàràjika-deva) etc., who still continue to derive pleasure and ease within the round of rebirths, inhabiting their respective celestial abodes. They are beings who have before them seven more rebirths in the Sense-desire worlds (including the lower celestial worlds of the Sense Sphere) and one rebirth each in the six worlds on the level of the Fourth Jhàna or the Vehapphala Brahma worlds. The number of births in the Brahma worlds of the first, second and third Jhàna is undetermined.

Why are they called Stream-enterer (sotàpanna)? The five great rivers and the five hundred lesser ones that have their source in the Himalayas, do not flow up, but flow continuously down to the great ocean. Hence they are called sota (stream or current). Similarly, Noble Ones (ariya) do not fall back to the state of Worldlings (puthujjana) but proceed continuously (as ariyas) until they attain Anupàdisesa Nibbàna (where there is no remainder of the Aggregates of existence). In the case of the puthujjanas, although they may attain rebirth in the highest celestial worlds, they possess still the liability to be reborn in the lowest avìci hell. But in the case of Ariyas, wherever they may be reborn, they do not fall into the lower worlds of misery, but possess a continuous tendency of being reborn in a higher world. Though Worldlings may attain the state of tihetuka brahmas [2] in the fine-material (rùpa) or non-material (arùpa) worlds, they still possess the liability of being reborn in an unhappy form of existence (duggati) as ahetuka [3] creatures such as dogs or pigs.

Whether it be the place of rebirth or the status attained in each rebirth, Noble Ones (ariya) do not regress, but proceed higher and higher from one world to the next, or from one status to another, until after many rebirths and many worlds have passed, they reach the highest worlds and the highest status, when they discard the five Aggregates entirely and attain to Anupàdisesa-Nibbàna. The process by which this straight path of ascent is traversed is called dhammasota, the Stream of Dhamma. It comprises the Stream of Right View (sammà-ditthi-sota), the Stream of Right Thought (sammà-sankappa-sota) and so forth up to the Stream of Right Concentration (sammà-samàdhi-sota).

The "Stream of Right View" means the establish-ment of the great realm of Right View (sammà-ditthi) where the light of the Four Noble Truths can be clearly perceived. This great realm of Right View is established by replacing the great anusaya plane of Sakkàya-ditthi, the proclivity for Personality-belief.

This resembles the rising of the sun after the night is over, when darkness is dispelled and light is established. In the same way the great kingdom of light of Right View remains established throughout many lives and many world-cycles until the attainment of Anupàdisesa-Nibbàna. This light increases and becomes more and more firmly established from one rebirth to another.

It also resembles a person born blind due to cataracts covering both his eyes, who, on receiving good treatment, is cured of the cataract and gains sight. From the moment the cataract disappears, the view of the earth, the mountains, the sky with sun, moon and stars, etc., is opened to him and remains so throughout his life. Similarly, the Noble Stream-winners (sotàpanna ariya) gain the view of the three characteristics of existence (ti-lakkhana) and of the Four Noble Truths (and do not lose it).

This is how the Path Factor "Right View" is firmly established.

The canonical text says: [4]

Sammà-ditthassa sammà-sankappo pahoti. [5]

"In him who has Right View, Right Thought progresses."

According to this, if Right View is established, also Right Thought, which consists of intention and plan to escape from worldly ills (nekkhamma) and to protect others from harm and suffering, becomes established and thrives from one rebirth to another until the attainment of the final goal. This is how Right Thought is established.

Sammà-sankappassa sammà vacà pahoti.

If the intention and plan to escape from worldly ills and to see others happy and unharmed, is established, there will be Right Speech free from the four faults (the vacì-duccarita) and this will become progressively established. This is how Right Speech is established.

Sammà-vàcassa sammà-kammanto pahoti.

If speech from verbal misconduct is established, the acts will be free from the threefold bodily misconduct (kàya-duccarita) and this will become progressively established. This is how Right Action is established.

Sammà-kammantassa sammà-àjìvo pahoti.

When views, intentions, speech and acts become pure, the forms of livelihood will also be pure and one will never resort to low and base forms of livelihood. This is how Right Livelihood is established.

Sammà-àjìvassa sammà-vàyàmo pahoti.

When views, intentions, speech, acts and livelihood become pure, energy and effort of a kind that is never devoted to misconduct or wrong livelihood becomes permanently established. This is how Right Effort is established.

Sammà-vàyàmassa sammà-sati pahoti.

Similarly, Right Mindfulness that has its root in the efforts for Morality, Concentration and Wisdom, becomes firmly established from one rebirth to another. This is how Right Mindfulness is established.

Sammà-satissa sammà-samàdhi pahoti.

In the same way also Right Concentration becomes permanently established, which is rooted in mindful attention to the work of Morality, Concentration and Wisdom, and thus become endowed with a great control over the mind. This is how Right Concentration is established.

It is in this way that the eight Path Factors (magganga), called Dhamma streams (dhamma-sota), become progressively established throughout many lives and many worlds, from the moment a being attains the stage of a Stream-winner (sotàpanna) until he finally attains Anupàdisesa-Nibbàna.

Although from the moment when Body Contemplation is set up there is such progress as has been shown earlier, yet so long as the state of Stability (or constancy of progress; niyàma) is not reached, that being is not as yet a Noble One (ariya). It is the Path of Stream-entry (sotàpatti magga) that is the starting point of the ariya-sota, the Holy Stream. As soon as beings reach the Path of Stream-entry, they enter the domain of the Noble Ones. Hence it is said:

Sotam àdito Pajjimsu pàpunimsù' ti sotàpannà.

"They are called Stream-enterers as they enter or reach the Holy Stream for the first time."

This ends our answer to the question, "Why are they called Sotàpannas?"

As soon as beings reach the stage of Noble Ones, they transcend the state of Worldlings (puthujjana). They are no longer beings of the "world", the Mundane, but have become beings of the Supramundane (lokuttara). They are no longer committed to the sufferings of the round of rebirths (vattadukkha), having become "beings of Nibbàna". Throughout the series of many existences that may still be before them, they will never fall back from the first stage of their realization of Nibbàna, which they have achieved as Stream-winners. They are no longer liable to return to the anusaya plane of Sakkàya-ditthi, the proclivity for Personality Belief, or to the state of Wordlings. They are firmly established on the first stage of Sa-upàdisesa-Nibbàna, the Nibbàna realised during life-time, and will, during their remaining existences, enjoy at will the happiness of humans, devas and Brahmàs.

These eight Path Factors occur simultaneously to these Noble Ones only at the instant of their attaimnent of a Path or a Fruition (i.e. in supramundane consciousness). Where, however, mundane wholesome volitional acts (lokiya-kusalakamma) are concerned, the three constituents of the Sìla category associate only with sìla-kusala-kamma. But the three constituents of the Samàdhi category and the two of the Pannà category associate with many kinds of kusala kamma.

Although the three Path Factors of the Sìla category associate only with sìla-kusala-kamma, they are firmly established in Noble Ones as "non-contravention" (avitikkama) throughout their remaining lives.

This ends the explanation of the eight Path Factors.

The "pure phenomena" (sobhana cetasika) involved in the 37 Bodhipakkhiya-dhamma, are 14, namely:

1. Zeal (or desire: chanda),

2. Consciousness (citta),

3. Equipoise (tatramajjhattatà = upekkhà),

4. Faith (saddhà),

5. Tranquillity (passaddhi),

6. Wisdom (pannà),

7. Thought-conception (vitakka=sankappa),

8. Effort (viriya),

9. Right speech (sammà-vàcà),

10. Right action (sammà-kammanta),

11. Right livelihood (sammà-àjìva),

12. Mindfulness (sati),

13. Joy (pìti),

14. One-pointedness of mind (ekaggatà = samàdhi).

Notes:

[1] See notes 4, page 12 and note 1 page 13.

[2] The term tihetuka refers to rebirth consciousness having all three wholesome root conditions (hetu), i.e. Non-greed, Non-hate, and Non-delusion.

[3] Ahetuka refers to a rebirth consciousness without any of the three wholesome root conditions.

[4] Magga Samyutta, 1. Vagga, 1. Sutta.

[5] According to Commentary, the word pahoti has the meaning of vaddhati, to grow, to increase.

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw

CHAPTER IX HOW TO PRACTISE

THE BODHIPAKKHIYA DHAMMAS

Beings who encounter a Buddha Sàsana have to set up Purification of Virtue (sìla-visuddhi) first and then strive to acquire the Requisites of Enlightenment (bodhipakkhiya-dhamma), in order to enter the Stream of the Noble Ones (ariya-sota).

I shall now give a brief description of how the practice should be undertaken.

The practice of the seven Purifications (satta visuddhi) amounts to practising the Bodhipakkhiya Dhammà.

In particular, the Purification of Mind (citta-visuddhi) concerns only persons who follow the way of Tranquillity practice (samatha) [1].

The "Purification of Knowledge and Vision of What Is and What Is Not Path" (maggàmagga-nànadassana-visuddhi) concerns only those highly conceited (or self-deceiving) persons (adhimànika) [2] who think that they have attained to the Holy Paths and the Fruits although they have no such attainment.

The Purification of Virtue, the Purification by Overcoming Doubt, the Purification by Knowledge and Vision of the Way, the supramundane Purification by Knowledge and Vision, -- these apply to many different types of persons.

Of these five Purifications, that of Virtue has been dealt with in the Chapter on the Path Factors, under the Sìla category. It consists of keeping the "Precepts that have Right Livelihood as the eighth" (àjìvatthamaka-sìla).

Purification of Mind (citta-visuddhi) may be undertaken by practicing mindful Body Contemplation (kàyagatà-sati). For that purpose, some take up Mindful-ness on Breathing (ànàpàna sati); and generally, it may be said that if attention can rest on the out-and-in-breath whenever one wishes and in whatever the bodily posture may be, then mindful Body Contemplation is established. Some persons practise that Contemplation by way of the four postures of the body (iriyàpatha), in accordance with the text (Satipatthàna Sutta): "When going, he is aware ‘I am going’" , etc. Others take up "Clear Comprehension" (sati-sampajanna) of bodily activities (see Satipatthàna Sutta). Others, again practise Body Contemplation by attention to the 32 parts of the body. The first five are hair of the head, hair of the body, nails, teeth, skin, and are called taca-pancaka, the skin-pentad. If attention can be firmly and steadily placed on these parts at will, in whatever bodily posture, Body Contemplation is established. Attention can also be directed to the bones of the body. Body Contemplation will be established if attention can be steadily and firmly placed on the bones of the head (skull). If, from the beginning, the physical and mental processes (nàma-rùpa) connected with the body (its functions and the attention given to all these processes) can be analytically discerned, and if attention to such work is firm and steady, the work of Body Contemplation is accomplished. This gives concisely the method of mindful Body Contemplation.

The work of Purification of View (ditthi-visuddhi) can be considered accomplished if the six elements (dhàtu; see Note 1, page 97) can be analytically perceived.

In the work of the Purification by Overcoming Doubt (kankhàvitarana-visuddhi), if the causes for the appearance of the six elements mentioned above, can be clearly perceived, it is accomplished. It must be clearly perceived that the causes for the appearance of pathavi, àpo, tejo, vàyo and àkàsa are Kamma, consciousness (citta), temperature (utu) and nutriment (àhàra) [3], and that the causes for the appearance of the six types of consciousness (citta; eye-consciousness, etc.) are the corresponding six objects of perception.

By the "Purification by Knowledge and Vision of the Way" (patipadà-nànadassana-visuldhi) is meant the three characteristics of Impermanence, Suffering and Not-self. If these three are clearly perceived in the six elements mentioned above, this Purification is attained.

The supramundane Purification by Knowledge and Vision (lokuttara-nànadassana-visuddlii) consists of the knowledge pertaining to the four Holy Paths (of Stream-entry, etc.; magga-nàna).

This shows concisely the five (middle) Purifications.

Notes:

[1] According to the Visuddhi Magga, also Access Concentration (upacàra-samàdhi) is included in citta-visuddhi. It is this quality of concentration that is required for insight meditation. - (Ed.)

[2] See the kindred term adhimànika, explained in The Wheel 61/62, page 43 (Note 3 to the Discourse on Effacement). - (Ed.)

[3] See "Manual of Insight" (Wheel 31/32), p. 47

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw

CHAPTER X THE HERITAGE OF THE SÀSANA

[This chapter has been abridged. (Ed.)]

These thirty-seven Requisites of Enlightenment (bodhipakkhiya-dhamma) treated in the preceding chapters, are the heritage of the Buddha. They are the heritage of the Sàsana. They constitute gems of the Sàsana that are priceless and invaluable.

I shall now examine what constitutes this Heritage of the Sàsana (sàsana-dàyajja).

By "heritage" is meant property given as legacy by parents to their children who are fit to receive it as heirs (dàyàda). This applies also to the Heritage of the Sàsana (sàsana-dàyajja) which is the Buddha's heritage (Buddha-dàyajja).

As to the nature of that Heritage, there are two kinds of it: worldly (àmisa) and Dhamma heritage.

The worldly heritage consists of the four requisites of a Bhikkhu, namely, alms-food, robes, dwelling place, and medicines. The Dhamma heritage are the three Trainings (sikkhà: sìla, samàdhi, pannà), the seven Purifications, and the thirty-seven Requisites of Enlightenment.

There are two kinds of Dhamma Heritage, namely mundane (lokiya) and supramundane (lokuttara). The mundane one consists of the above three Trainings on the mundane level, the six mundane Purifications and the Requisites of Enlightenment as far as associated with those mundane Purifications. -- The supramundane Dhamma heritage consists of the three Trainings on the supra-mundane level, the supramundane seventh Purification, and the supramundane Requisites of Enlightenment.

Mundane Dhamma Heritage may be divided into

(1) that dependent on the round of rebirths (vatta-nissita), and

(2) that tending towards the ending of the Round of Rebirths (vivatta-nissita);

or into:

(1) stable Dhamma heritage (niyata)

(2) unstable Dhamma heritage (aniyata).

The practice of the three Trainings (Morality etc.) if directed towards the attainment of worldly positions such as mentor or teacher of kings (or governments), or towards the acquisition of dignity (titles, degrees), power, retinue, and property, or towards the attainment of rebirth as noble and highly placed humans and devas, -- this is called "Dhamma heritage dependent on the round of rebirths".

There are three forms of the Round of Rebirth: the Round of Defilements (kilesa-vatta), the Round of Kamma (kamma-vatta), and the Round of Kamma Resultants (vipaka-vatta). Vivatta means Nibbàna which is the end of these three Rounds of Rebirths. The practice of Morality, Concentration and Wisdom directed towards the ending of these Rounds of Rebirths is called "Dhamma heritage tending towards the ending of the Round of Rebirths" (vivatta-nissita-dhammadàyajja).

With reference to the classification of "stable" (niyata) and "unstable" (aniyata), the great realm of "proclivity towards Personality Belief" (sakkàya-ditthi anusaya) in which Worldlings (puthujjana) are involved, is like a great and deep ocean of burning hot embers. The Morality, Concentration and Wisdom occasionally practised by Worldlings can be compared to droplets of rain falling into that great ocean of burning hot embers. Such utterances as "I fulfil sìla, I possess sìla. I practice samàdhi. I know. I am wise and clever. I perceive Mind and Matter (nàma-rùpa). I contemplate Mind and Matter" are declarations about Morality, Concentration and Wisdom, which revolve around the Personality-Belief which is concerned with "I", and thus resemble the rain drops falling into the great ocean of red-hot embers. Just as the heat of those embers absorbs the rain drops and makes them disappear, so does the great kingdom of Personality-Belief absorb the Worldling's acts of Morality, Concentration and Wisdom and makes them disappear as they are "unstable" (aniyata). Though Worldlings may possess Morality, Concentration and Wisdom, their possession of them is temporary (tadanga).

In the case of Sotàpannas, their mundane Morality of keeping the mundane "Precepts with Right Livelihood as the eighth" (lokiya-àjivatthamaka-sìla); their mundane Concentration firmly directed to the noble Qualities of the Triple Gem; and their mundane Wisdom perceiving the Four Noble Truths -- all these are of the rank of stability (niyata). They are like rain drops falling into a great lake and never disappear even throughout many lives. This shows the nature of the mundane (lokiya) Dhamma heritage.

The supramundane states of Morality, Concentration and Wisdom, the supramundane seventh Purification and the 37 Requisites of Enlightenment (bodhipakkhiya dhamma) accompanying the eight kinds of supramundane consciousness are vivatta-nissita and are stable. Also the mundane Morality etc., in the case of Noble Ones (ariya) who also have attained their supramundane state, are likewise "stable". In such persons, there is no longer any possibility of their becoming dussìla (immoral), asamàhita (uncomposed), duppanna (unwise) or andhabàla (foolish).

... Persons who lack Faith (saddhà) and Zeal (chanda) do not even conceive the idea that the higher attainments of the Purifications are the heritage which they can acquire in this very life. Because they lack Energy (viriya), they are reluctant to put forth effort that involves privations. They are liable to reject such effort as impossible. Because they are weak of will, their minds are not fixed on such kind of work.

They change their mind whenever they listen to various theories and expositions. Because they lack knowledge and wisdom, they reject such work as being beyond their capabilities.

Therefore the Buddha has urged all beings to strengthen their weak Iddhipàdas (Bases of Success), such as Zeal (chanda) etc. Then only can new desires and new thoughts arise.

Only those who possess one or other of the four Iddhipàdas as foundation can enjoy the full benefits of the Buddha's heritage. Others who are without any of these Iddhipàdas, will get the opportunity to enjoy only some of the superficial benefits, without the chance of enjoying the essence of the heritage. Some may not even have the opportunity to enjoy those superficial benefits because they have squandered their heritage and thus become severed from the Buddha's and the Sàsana’s heritages.

The heirs of the Sàsana may be classified into

1. Stable or constant heirs (niyata)

2. Unstable or inconstant heirs (aniyata).

People who never obtained knowledge of Impermanence and Not-self within themselves, are called unstable heirs. They may be disciples or heirs of the Buddha today and may become disciples or heirs of another teacher to-morrow. They may scorn and harm the Buddha Sàsana. Even in the present world there are persons who have changed their faith from the Buddha Sàsana to other religions, and who scorn and undermine the Sàsana. How easily they can change, after death, in another birth, can be imagined.

One can be a disciple of the Buddha this month and the disciple of another teacher next month. One can be a disciple of the Buddha this year and the disciple of another teacher next year. One can be a disciple of the Buddha this life and the disciple of another teacher in the next.

Therefore it was said that Puthujjanas (Worldlings) are so called because they look up to the faces of various teachers.

This means that, in the unfathomable past Samsàra, Worldlings have never been constant in the choice of a teacher in whom they have taken refuge. The occasions on which they have approached a Buddha and taken refuge in him, are very few indeed. Sometimes they took refuge in Brahmà, sometimes in Sakka (Indra), sometimes in various deities, sometimes in planets, spirits and ogres, and they have done so as if these "refuges" were almighty. The number of false teachers is very numerous in the world, and so is the number of existences in which Worldlings have taken refuge in such false teachers. While worldlings continue to wander and drift in Samsàra, replete with false attachments to Personality Belief, they will continue to change their teachers. How frightful, terrible and repellent is the state of a Worldling!

Whenever a Worldling changes his teacher and refuge, a change alsooccurs in the doctrines and principles on which he dependsfor his guidance. Sometimes World-lings accept the Purified morality (adhisìla) of a Buddha, but more often the moral of numerous other teachers. Also in the matter of views, the existences in which they accept Right View are extremely few, while the lives in which they depend on wrong views are extremely numerous. Of the countless errors and perversities possessed by Worldlings, that of seeking refuge in false teachers is one of the gravest errors causing them great harm.

This is because taking refuge in wrong teachers leads to wrong Moral principles and practices, and thus the precious and rare achievement of rebirth as a human being (manussatta-dullabha) becomes entirely like a tree producing the evil fruits of rebirth in the worlds of misery, instead of being like a great Wishing Tree bearing the fruits of good rebirths. This shows the future path of unstable heirs of the Sàsana.

But those persons who perceive in themselves the characteristics of impermanence (anicca) and not-self (anattà), are freed from the realm of Personality Belief. They become heirs of the Sàsana. "Stable" (niyata) means here that throughout their future lives in Samsàra they are no longer inclined to seek refuge in false teachers. They become true children and heirs of the Buddha throughout the future succession of their rebirths. They become members of the "Bon-sin-san" family (see Note 1, page 55). Their views of the incomparable qualities of the Buddha, the Dhamma and the Sangha become clearer and brighter from one rebirth to another. All the Dhamma heritages will prosper and increase in their minds, i.e. the three Path categories (Morality, etc.), the seven Purifications and the thirty-seven Requisites of Enlightenment. They are beings who will invariably ascend to Anupàdisesa-Nibbàna, the Extinction of Defilements without any Groups of Existence remaining. This shows the undeviating path of stable heirs of the Sàsana.

Good and virtuous persons did not put forth effort in past existences because they desired to become heirs of bad heritages of the Sàsana. They did not practice Morality, Concentration and Wisdom, because they desired to become heirs of the unstable temporary heritages, but because they wished to become heirs of the stable heritages.

Taking these facts into account, and taking heed of the fact that the Buddha disapproved of the bad heritages of the Sàsana, those persons who have now become disciples of the Buddha should not permit themselves to become bad heirs, nor to become temporary, unstable heirs. They should attempt to become heirs of the good heritages which are the Requisites of Enlightenment, the Bodhipakkhiya-dhammas. They should attempt to become stable heirs.

As regards persons deficient in wisdom, the mere performance of good and meritorious acts has to be encouraged as beneficial. But as to those persons who possess wisdom, if they desire to become stable heirs either in this life or the next, then they should establish in themselves firmly Àjìvatthamaka-sìla (see Note 2, page 12), set up mindful Body Contemplation (kàyagatà sati) and try (for at least three hours a day) to achieve perception of the three Characteristics of Existence in the five aggregates of "personality". If they perceive any of the three Characteristics, they can become "stable" (niyata) heirs and attain to the status of a "Bon-sin-san" -- Streamwinner.

-THE END-

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)