FIVE GREAT OPPORTUNITIES

The Five Great Opportunities

1. Birth as a human being
The Buddha used the simile of a blind turtle and the dust in his fingernail (Nakhasikha Sutta, Samyutta Nikaya) to illustrate the difficulty of being reborn as a human being. Having been born a human being in this existence we should value it as a rare opportunity and make the most of it by working for a noble goal rather than squander it in the pursuit of worldly pleasures.
Human birth is a great opportunity not for enjoying sensual pleasures (celestial pleasures are far superior) but for earning merits by performing innumerable meritorious deeds that can assure a good rebirth and cultivating the mind for enlightenment. If one is reborn in the 8 inopportune places* one cannot accumulate merits let alone, practice to attain Enlightenment.
A wise human being, seeing clearly the benefits in developing the perfections, will renounce present worldly pleasures for the sake of future well being. For those aspiring for enlightenment, they would be even more willing to forsake worldly pleasures to gain the real peace and happiness of Nibbana. They have realized that all forms of worldly pleasures are sources of defilements that promote the process of rebirth in samsara. As such no pleasure whether those of kings, devas or brahmas is particularly worthwhile. All are subject to change, decaying and perishing incessantly.
Foolish people are so blinded by ignorance that they are unable to recognize worthwhile and fruitful endeavours. The Buddha calls them blind worldlings as they live their whole lives toiling at their daily chores, engaged in vain endeavours and futile activities. They are merely feeding the fires of aging and death that burn within.This futility is seen only by the wise and Noble Ones.

2. Meeting the Buddha or being alive while a Buddha’s Teaching is still available.
Ordinary merits can be earned through doing meritorious deeds even when no Self- Enlightened Buddha has arisen but the method of practice for Enlightenment and the factors of Enlightenment are known only when the Self Enlightened Buddha has arisen or his teachings is still in existence. It takes a long time for a Sammasambuddha to perfect the perfections to attain Enlightenment so there are many world periods void of Sammasambuddhas.
Mundane wisdom gained from secular education and study of the Dhamma or Buddhist Scriptures is superficial as it cannot endure throughout samsara. It does not develop into supramundane wisdom by itself without the practice of insight meditation. This great opportunity of living in the era of the Buddha’s Dispensation is the time to leave behind human affairs and cares and to devote oneself to the eradication of ignorance, to quench the fires within. Human welfare has been enjoyed in innumerable existences throughout samsara so make this life exceptional. Once this life has expired, the moment is past and the chance is lost.

3. Renunciation of the worldly life to become a Bhikkhu
This great opportunity refers to only two types of genuine renunciation. They are renunciation through wisdom where one strives for enlightenment and through faith where one exerts oneself in the noble practice to gain Enlightenment. These two types of renunciation require previous store of merits and perfections so it is a rare condition. Others may renounce through fear; to seek political asylum, to recover from illness or through greed; to seek material gain, worldly comforts or to avoid the hardship of the worldly life. Such a person renounce the worldly life for the sake of acquiring the four requisites permissible for monks. Yet others may renounce through delusion due to superficial regard for the Dhamma or as a customary or traditional obligation.

4. Having genuine faith in the Dhamma
It is not easy to find genuine faith as it is based on the authenticity of the object of faith. Believing in that which is false is wrong view and taking it as genuine amounts to delusion. To develop genuine faith is a rare opportunity as one needs a good friend or teacher (kalyanamitta). Saddha naturally purifies the mind of its defilements so the mind becomes pure, clear and resolute.

There are 4 kinds of faith.
i. Pasada Saddha (Serene Faith) is confidence in the Triple Gems because they are recognized as worthy of reverence. For example, it arises when one sees the image of a Buddha, hears the Dhamma or sees a mindful monk. It is based upon a superficial high regard for the Triple Gems and not on a deep personal conviction. It is not accompanied by knowledge or wisdom as the object of faith has not been properly understood. Therefore this sort of faith is not strong or stable and can be easily lost when conditions change. It usually arises in children and simple-minded people. It can lead to unreasonable trust so one can be easily influenced by others. It is slightly better than blind faith as it is a moral consciousness. It also arises in new yogis with momentary concentration but without insight knowledge.
ii. Okappana Saddha (Trusting Faith) is faith accompanied with or based on insight knowledge and can endure for a lifetime. It arises in yogis who having purified the mind after overcoming the hindrances, begin to experience insight knowledge.It is the first of the five mental faculties and it causes the mind to become clear. One endowed with this faith will derive a lot of spiritual joy in learning the Dhamma,practising meditation and supporting others (in the practice of morality and meditation).
iii. Adhigama Saddha (Unshakable Faith) is the faith of the Noble Ones, that arises on experiencing Nibbana (Magga-Phala Nana). This sort of faith is very strong and will endure throughout future existences as it is unshakable by any means. They have absolute faith in the Triple Gem, will always observe at least the five precepts, perform the 10 meritorious deeds and continue to develop the 37 factors of Enlightenment.
iv. Agama Saddha (Resolute Faith) is the faith of a Sabbannubodhisatta (one who will become a Supreme Buddha), which accompanies him throughout his future existences since the time of his fixed declaration assuring him of future Buddhahood. One endowed with this faith cannot refrain from doing some sort of meritorious deed even for a day.

5. Hearing the Dhamma
Since time immemorial, that is, since the beginningless round of samsara, we have been listening to all kinds of speech (human, deva etc) which only fans the flames of defilements – craving, anger, delusion, personality view, aging and death. The Dhamma is different for it is exhorting one to extinguish these fires and showing one the way to do it. Although one may be born a human being in the Buddha’s Dispensation, one may not be able to listen to the Dhamma due to unfavourable circumstances like one’s physical or mental conditions. Therefore being able to listen to the Dhamma is a great opportunity. It enables one to understand, learn and practice the Dhamma and inspires one to strive for Enlightenment, the Cessation of all Suffering.


* The Eight Inopportune or Unfortunate Conditions (States) of Existence
• The states of misery – hell, animal, ghost and asura
• Formless Brahma Realm – without physical form
• Asannasatta Brahma Realm – beings without mind
• Other world systems or planets in the Universe
• Beings whose five senses are not functional
• Beings who hold tenaciously to wrong views
• A remote place where there is no opportunity to listen to the Dhamma
• When society has become amoral – the Dark Ages, when Buddha or His Dispensation does not exist.