Hello everyone,
I have a question about the conditions for one to become a Paccekabuddha
“Being human” means: “birth as a human being. If the one
who lives in other than human births, in all births, even
birth as a god, the aspiration (paṇidhi) is not successful.”
“Possessing the male sex” means: “existence as a man; of
those who live in a human birth, but as a woman, as
someone without sex or as a hermaphrodite, etc., the
aspiration is not successful.”
“Seeing those who are free of evil influences” means:
“seeing Buddhas, Paccekabuddhas and disciples.”
“Meritorious act” means: “doing the superior thing, the
meaning of which is renunciation; for having renounced
life, etc., there is success for the one who has the aspiration.”
“Desire” means: “willingness to do something. One who
possesses this strong (desire), will be successful” (Sn-a 48–
31).
Do those who want to become a Paccekabuddha have to meet a Buddha, Paccekabuddha or arahants in person when making the wish?
If one makes a wish without meeting a Buddha, or a Paccekabuddha or an arahant in person, can he still change his wish to become a Buddha instead of paccekabuddha?
The last condition is strong desire so I think if there is a chance that one will change his mind, it probably means one doesn’t have a strong desire and doesn’t meet that requirement yet.
By fulfilling the observance of going and returning, “taking” the meditation subject in mind when setting out on the almsround and “bringing it back” when returning, if one has sufficient supporting conditions one attains arahatship in the first stage of life; if one does not attain it in the first stage of life, then in the middle stage; if not in the middle stage, then at the time of death. If one does not attain it at the time of death, then one attains it (in one’s next life) as a young god. If one does not attain arahatship as a young god, then, if born at a time when a Buddha has not arisen in the world, one realizes the enlightenment of a pacceka- buddha. If one does not realize the enlightenment of a paccekabuddha, then one attains arahatship in the presence of a Buddha—as one with quick understanding like the Elder Báhiya Dárucìriya, or as one with great wisdom like the Elder Sáriputta, or as one with great supernormal power like the Elder Mahámoggallána, or as an exponent of the ascetic practices like the Elder Mahákassapa, or as one with the divine eye like the Elder Anuruddha, or as a master of the Vinaya like the Elder Upáli, or as an expounder of the Dhamma like the Elder Puóóa Mantániputta, or as a forest-dweller like the Elder Revata, or as one highly learned like the Elder Ánanda, or as one desiring the training like the Elder Ráhula. Thus in the tetrad of “taking and bringing back” the bhikkhu who both takes (the meditation subject on his almsround) and brings it back is the one who attains the peak in the clear comprehension of the resort.
(iv) Clear comprehension of non-delusion is the clear comprehension which does not become deluded about going forward, etc. It should be understood as follows.
Herein, when going forward and returning, a bhikkhu does not become deluded about these actions like the blind and foolish worldling who deludedly thinks: “A self goes forward, the action of going forward is produced by a self,” or “I go forward, the action of going forward is produced by me.” Instead he undeludedly understands: When the thought “Let me go forward” arises, the mind-originated air element arises together with that thought, producing [bodily] intimation. Thus through the diffusion of the air element (originating from) mental activity, this set of bones conceived of as the body goes forward.
The Discourse on the Fruits of Recluseship
p. 156 N. SUB. CY. Insight is threefold, according to the division of the individuals who develop insight: the insight of great bodhisattas, the insight of paccekabodhisattas, and the insight of disciples. For great bodhisattas and paccekabodhisattas, insight is a self-evolved knowledge developed from their knowledge born of reflection (cintámayañana). For disciples, insight originates from the instruction given by others and is developed from their knowledge born of learning (sutamayañána).
p.178
CY. Having heard this sutta, did the king gain any benefit? He gained great benefit. For from the time he killed his father he did not get any sleep, either by night or by day. But from the time he approached the Teacher and heard this sweet nutritious teaching of the Dhamma, he was able to sleep. He showed great honor to the Triple Gem. There was no one equal to this king in possessing the faith of a worldling. And in the future he will become a paccekabuddha named Vijita and attain final Nibbána.
SUB. CY. Query: If the king was not obstructed by his kamma, the eye of Dhamma would have arisen in him in that very seat. How, then, in the future could he become a paccekabuddha and attain final Nibbána? On the other hand, if he will become a paccekabuddha and attain final Nibbána, how was it that the eye of Dhamma could have arisen in him? Are not the decisive supports for the enlightenment of a disciple and the enlightenment of a paccekabuddha different supports?
Reply: There is no contradiction, for he will accumulate the requisites for the enlightenment of a paccekabuddha subsequent to this occasion. For those beings who might have awakened through the enlightenment of a disciple, if there was no opportunity to do, so at an intermediary time may awaken through the enlightenment of a paccekabuddha in the case when they make such an aspiration.
But others say that this king had already made the aspiration for the enlightenment of a paccekabuddha. For even though beings have made such an aspiration, if they have not become fixed in178 The Discourse on the Fruits of Recluseship destiny (niyati), because their knowledge has not arrived at maturity they may attain the enlightenment of a disciple in the personal presence of the Teacher. Thus the Exalted One says, “Bhikkhus, if this king had not taken the life of his father,” etc.
Only the great bodhisattas (those bound for Buddhahood) are freed from committing heinous crimes (such as parricide or matricide), not the other bodhisattas. Thus Devadatta, though fixed in destiny for the enlightenment of a paccekabuddha, generated even heavier evil kamma through his resentment toward the Buddha, the Protector of the World. Therefore, because of the obstacle of kamma, this king did not encounter the opportunity for the breakthrough of vision (into the truths), but being fixed in destiny for the enlightenment of a paccekabuddha, in the future he will become a paccekabuddha and attain final Nibbána.
CY. Thus spoke the Exalted One. Elated in mind, the bhikkhus rejoiced in the Exalted One’s words.
By fulfilling the observance of going and returning, “taking” the meditation subject in mind when setting out on the almsround and “bringing it back” when returning, if one has sufficient supporting conditions one attains arahatship in the first stage of life; if one does not attain it in the first stage of life, then in the middle stage; if not in the middle stage, then at the time of death. If one does not attain it at the time of death, then one attains it (in one’s next life) as a young god. If one does not attain arahatship as a young god, then, if born at a time when a Buddha has not arisen in the world, one realizes the enlightenment of a pacceka- buddha. If one does not realize the enlightenment of a paccekabuddha, then one attains arahatship in the presence of a Buddha—as one with quick understanding like the Elder Báhiya Dárucìriya, or as one with great wisdom like the Elder Sáriputta, or as one with great supernormal power like the Elder Mahámoggallána, or as an exponent of the ascetic practices like the Elder Mahákassapa, or as one with the divine eye like the Elder Anuruddha, or as a master of the Vinaya like the Elder Upáli, or as an expounder of the Dhamma like the Elder Puóóa Mantániputta, or as a forest-dweller like the Elder Revata, or as one highly learned like the Elder Ánanda, or as one desiring the training like the Elder Ráhula. Thus in the tetrad of “taking and bringing back” the bhikkhu who both takes (the meditation subject on his almsround) and brings it back is the one who attains the peak in the clear comprehension of the resort.
Thank you for the information. It’s interesting that becoming a Buddha is not mentioned here, only the enlightenment of a paccekabuddha and disciple.