In this Teaching from Gotama Buddha, we can observe the method of learning during The
Buddha’s lifetime. “When one has learned The Teachings by ear, recited them verbally,
examined them with the mind, and penetrated them well by view” is how Students would
learn with him over 2,500 years ago.
Gotama Buddha shared The Teachings orally and nothing was written down during his
lifetime. It was not until later, after his death, that it was decided to capture The Teachings
in written format.
An Enlightened mind has such a high degree of memory that all the Enlightened beings
who had attained Enlightenment during Gotama Buddha’s lifetime were committed to
recite what they remembered and to document The Teachings for future generations.
The spoken words of The Buddha were recited by his more developed Students and
captured for the ultimate development of what we refer to as The Pāli Canon or The Pāli
Text.
“The Words of The Buddha” book series is comprised of those spoken words that came
from the mind of Gotama Buddha, into the minds of his Students, produced countless
Enlightened minds, remembered for the duration of The Buddha’s lifetime, then recited
and captured to eventually end up in The Pāli Canon and into your hands at this moment.
These Teachings have been preserved throughout history because they work. These
Teachings in the format of this book series provides a method of learning that was not
available during the lifetime of The Buddha. Today, you have access and we can distribute
these Teachings worldwide in an instant with the ability to reference these Teachings
throughout your life as you develop your life practice.
Today, recitation of The Teachings “word for word” is not needed. Instead, one needs to
learn, reflect, and practice The Teachings for deep understanding.
Gotama Buddha shared this same method of learning during his lifetime.
1.) Learn: “when one has learned The Teachings by ear, recited them verbally”.
2.) Reflect: “examined them with the mind”.
3.) Practice: “penetrated them well by view”.
While today we have books, videos, podcasts, and other methods of sharing The
Teachings, it is important to also learn directly with a Teacher in an environment where a
Teacher can verbally explain The Teachings and you have the opportunity to ask
questions for clarification.
It would be impossible for someone to read a book, watch videos, listen to a podcast,
and/or use other resources in a way that would produce an Enlightened mind without any
interaction with The Community to include a Teacher.
There are many questions and points of clarification that are needed along The Path to
Enlightenment. There are many challenges and having a relationship with a Teacher will
allow you to gain insight through seeking guidance.
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As one does, they come to develop the mind in this life and have an improved ability to
attain Enlightenment experiencing the life changing results of developing one’s life
practice with guidance from a Teacher.
If one applies effort towards learning and does not attain Enlightenment, like those
described in this Teaching, then there is an improved rebirth for one’s next existence.
The goal is to attain Enlightenment as an Arahant and to no longer experience rebirth into
a new existence. But, should that not occur, one will have gained the benefits of learning,
reflecting, and practicing in this life. In fact, you may have learned, reflected, and
practiced in a previous life and this is now part of your continuation of The Path to
Enlightenment in this current life.
In this Teaching, The Buddha is describing four unique situations where one who has
been learning, reflecting, and practicing yet the mind is still “muddled” having not
attained Enlightenment, died, and was reborn into the heavenly realm. But the heavenly
realm is not the goal of this path as Enlightenment is the goal where one has escaped The
Cycle of Rebirth. If one is reborn into the heavenly realm, there is still existence and one
has the potential to then fall down into another realm from the heavenly realm.
Each of the situations described in this Teaching involves a being who learns, reflects,
and practices The Teachings during a human birth, is reborn into the heavenly realm,
continues their learning in the heavenly realm, and then with “the arising of his memory
[being] is sluggish, but then that being quickly reaches distinction” or in other words,
quickly reaches Enlightenment from the heavenly realm.
Understanding the individual situations described in this Teaching is not necessarily
important for one’s progression to Enlightenment. The important lesson being shared here
is that one’s efforts to learn, reflect, and practice are moving the mind towards
Enlightenment in this very life but if for some reason one does not attain Enlightenment,
then, all is not lost. With improved development of the mind, a Practitioner will be able to
experience an improved rebirth and continue their progress from within that new
existence.
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Chapter 97
The Heaven Named ‘Contact’s Sixfold Base’
It is a gain for you, Monks, it is well gained by you, that you have obtained the
opportunity for living the holy life. I have seen, Monks, the heaven named
‘Contact’s Sixfold Base’.
There whatever form one sees with the eye is desirable, never undesirable;
lovely, never unlovely; agreeable, never disagreeable.
Whatever sound one hears with the ear …
Whatever odor one smells with the nose …
Whatever flavor one tastes with the tongue …
Whatever physical object one touches with the body …
Whatever mental objects one recognizes with the mind is desirable, never
undesirable; lovely, never unlovely; agreeable, never disagreeable.
It is a gain for you, Monks, it is well gained by you, that you have obtained the
opportunity for living the holy life.
(Reference: SN 35.135)


In this Teaching from Gotama Buddha, he shares an aspect of the heavenly realm where
The Six Sense Bases always have contact with desirable, lovely, and agreeable forms,
sounds, odors, flavors, physical objects, and mental objects.
This will produce exclusively pleasant feelings in the mind, therefore, the mind of heavenly
beings is discontent (i.e. not Enlightened).
Heavenly beings are experiencing exclusively pleasant feelings, therefore, they will
oftentimes lack the motivation to learn, reflect, and practice The Teachings that lead to
Enlightenment. They will continue to be reborn throughout all the realms of existence until
they apply determination, dedication, and diligence to progress to Enlightenment.
While many have been taught that rebirth in the heavenly realm is desirable and a goal to
achieve, the heavenly realm is not permanent and those beings have not yet attained
Enlightenment to escape The Cycle of Rebirth.
They continue to exist and continue to experience discontentedness. Their challenges
and struggles continue as long as the mind is complacent and unEnlightened. They will
continue to be reborn through The Cycle of Rebirth in all the various realms of hell,
animal, afflicted spirits, human, and heaven until they attain Enlightenment.
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Chapter 98
Impermanent, Short-Term, Non‑Eternal
Heavenly Beings
Monks, in the evening the lion, the King of Beasts, comes out from his lair,
stretches his body, surveys the four quarters all around, and roars his lion’s
roar three times. Then he sets out in search of game.
Whatever animals hear the lion roaring for the most part are filled with fear, a
sense of urgency, and terror. Those who live in holes enter their holes; those
who live in the water enter the water; those who live in the woods enter the
woods; and the birds resort to the sky. Even those royal bull elephants,
bound by strong thongs in the villages, towns, and capital cities, burst and
break their bonds apart; frightened, they urinate and defecate and flee here
and there. So powerful among the animals is the lion, the King of Beasts, so
majestic and mighty.
So too, Monks, when The Tathāgata arises in the world, an Arahant,
Perfectly Enlightened, accomplished in true wisdom and conduct, fortunate,
knower of the world, unsurpassed trainer of persons to be tamed, Teacher of
heavenly beings and humans, The Enlightened One, The Perfectly
Enlightened One, he teaches The Teachings thus:
(1)Such is personal existence,
(2)such the origin of personal existence,
(3)such the elimination of personal existence,
(4)such the way to the elimination of personal existence.
When those heavenly beings who are long‑lived, beautiful, abounding in
happiness, residing for a long time in magnificent palaces, hear The
Tathāgata’s teaching of The Teachings, for the most part they are filled with
fear, a sense of urgency, and terror thus:
It seems that we are actually impermanent, though we thought ourselves
permanent; it seems that we are actually short-term, though we thought
ourselves everlasting; it seems that we are actually non‑eternal, though we
thought ourselves eternal. It seems that we are impermanent, short-term,
non‑eternal, included in personal existence. So powerful is The Tathāgata, so
majestic and mighty is he in this world together with its heavenly beings.
(Reference: SN 4.33)
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In this Teaching from Gotama Buddha, he shares how when a Buddha arises in the world
and the heavenly beings hear from his Teachings that existence in the heavenly realm is
not permanent, “they are filled with fear, a sense of urgency, and terror”.
The Buddha explains that The Teachings of a Buddha are very powerful. The Teachings of
a Buddha are clear and concise explaining The Natural Laws of Existence. And while the
vast majority of beings have no understanding of a Buddha’s Teachings, once they learn,
reflect, and practice them, they can observe they are the truth to acquire wisdom.
Upon one’s initial understanding of a Buddha’s Teachings, one might be shaken up to
learn aspects of the world they were unaware of and differ from their current
understanding. As one learns and practices more deeply, the mind can establish a high
degree of stability and steadiness through independent verification of The Teachings and
training the mind to be unshakable.
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Chapter 99
A Harmful View of Baka the Brahmā
Monks, on one occasion I was living at Ukkaṭṭha in the Subhaga Grove at the
root of a royal sāla tree.
Now on that occasion a harmful view had arisen in Baka the Brahmā thus:
This is permanent, this is everlasting, this is eternal, this is total, this is not
subject to pass away; for this is where one is neither born nor ages nor dies
nor passes away nor reappears, and beyond this there is no other escape.
I knew with my mind the thought in the mind of Baka the Brahmā, so just as
quickly as a strong man might extend his flexed arm or flex his extended
arm, I vanished from the root of the royal sāl-tree in the Subhaga Grove at
Ukkaṭṭha and appeared in that Brahmā‑world. Baka the Brahmā saw me
coming in the distance and said: Come, good sir! Welcome, good sir! It is
long, good sir, since you found an opportunity to come here. Now, good sir,
this is permanent, this is everlasting, this is eternal, this is total, this is not
subject to pass away; for this is where one is neither born nor ages nor dies
nor passes away nor reappears, and beyond this there is no other escape.
When this was said, I told Baka the Brahmā: The worthy Baka the Brahmā
has lapsed into ignorance (unknowing of true reality); he has lapsed into
ignorance in that he says of the impermanent that it is permanent, of the
short-term that it is everlasting, of the non‑eternal that it is eternal, of the
incomplete that it is total, of what is subject to pass away that it is not
subject to pass away, of where one is born, ages, dies, passes away, and
reappears, that here one is neither born nor ages nor dies nor passes away
nor reappears; and when there is another escape beyond this, he says there
is no other escape beyond this.
(Further details can be found by reading Brahmānimantanika Discourse (The
Invitation of a Brahmā) Pāli version in the Majjhima Nikaya section of
Tripitaka.)
Having seen fear in being
And [having seen] that being will cease to be,
I did not welcome any kind of being,
Nor did I cling to excitement.
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At that the Brahmā and the Brahmā’s Assembly and the members of the
Brahmā’s Assembly were struck with wonder and amazement, saying: It is
wonderful, Sirs, it is marvelous, the great power and great might of the
Ascetic Gotama! We have never before seen or heard of any other Ascetic or
Brāhmin who had such great power and such great might as has this Ascetic
Gotama, who went forth from a Sakyan clan. Sirs, though living in a
generation that excites in existence, that takes excitement in existence, that
rejoices in existence, he has eliminated existence at its root.
(Reference: MN 49)


In this Teaching from Gotama Buddha, he shares an experience of him sharing Teachings
with “Baka the Brahmā” and that they complimented him on his Teachings.
You can observe that during the lifetime of The Buddha, many people referred to him only
as “Ascetic Gotama”. While today we refer to him as “The Buddha”, and many different
names associated with being a Buddha, during his lifetime, many were unaware that he
was a Buddha.
It would only be Students who learned and practiced his Teachings that observed the
condition of their mind gradually improving that they would discover that he was a
Buddha.
There are multiple criteria of what makes a Buddha, a Buddha and these criteria cannot
be fully satisfied until one dies. Therefore, during his lifetime, he was another Teacher
who, while successful, was just another Teacher who shared Teachings on The Path to
Enlightenment.
However, being a Buddha and having deep, profound, and penetrating wisdom, he was
very successful at guiding countless people to Enlightenment during his lifetime. His
Teachings were successful during his lifetime and after his death at leading countless
people to the peaceful, calm, serene, content, and joyful mental state of Enlightenment.
What is a Buddha?
A “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened
being. A Buddha is an Arahant who has attained Enlightenment without any assistance of
Teachers but only through their own efforts of using the world as their Teacher and
perhaps Teachings of a previously awakened Buddha.
There are three primary criteria of what makes a Buddha a Buddha.
1.) A Buddha awakens to Enlightenment through their own independent journey without
the assistance of any Teachers, independently discovering The Teachings that lead to
Enlightenment.
A Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but
they have done so through their own independent journey without the assistance of any
Teachers, developing deep wisdom of what is needed to attain Enlightenment.
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2.) A Buddha guides countless others to Enlightenment during their lifetime through
sharing their independently discovered Teachings that led to their own Enlightenment
during their independent journey.
A Buddha has the ability to guide countless beings to the attainment of Enlightenment
during their lifetime and after their death. A Buddha will dedicate the remaining time of
their life towards sharing their Teachings and guiding countless beings to Enlightenment.
3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be
continually shared assisting countless more beings to Enlightenment after their death.
A Buddha’s Teachings and Students will continue to guide countless people to
Enlightenment after a Buddha’s death. A Buddha has already done the hard work of
figuring out how to attain Enlightenment. You just need to learn and practice his
Teachings to improve the condition of the mind and your life.
A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened
One, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for
all beings and the world. They have deep wisdom to help the world through individuals
choosing to learn and practice their Teachings to attain Enlightenment.
They are considered Perfectly Enlightened because there are no outside influences that
have led to their awakening, so they have “Perfect Enlightenment” where their mind is
unaffected by any teachings outside of their own independently discovered Teachings
that led to their awakening.
A Buddha will have an excellent memory being able to recall countless past events and
situations with stunning accuracy. Unlike other humans, their memory does not fade and
is not overwritten.
A Buddha will need to weave their way through a previous Buddha’s Teachings as all
things are affected by impermanence, thus, a previous Buddha’s Teachings will not be in
a pure condition.
A Buddha will be able to easily determine the condition of the mind of another person,
then be able to help them with Teachings to eliminate the unwholesome qualities of the
mind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the
condition of another being’s mind but only does so with an interest to help the other being
eliminate the unwholesome qualities from the mind and cultivate wholesome qualities in
the mind to guide one towards Enlightenment.
A Buddha will have a deep practice of their own Teachings, leading by example as a
living, breathing, walking example of their Teachings.
A Buddha will be able to make predictions of the future and understand the future
progress of the world as a whole while explaining past events and the current condition of
the world through their Teachings.
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A Buddha will know this is their last life without being reborn into any realm of existence.
They will have insight into their previous lives and knowledge of their existence in those
previous lives. Their only goal will be to lead as many people to Enlightenment as possible
and to create a strong Community of humans with Enlightenment who will assist others to
attain Enlightenment and leave strong Teachings that will assist unEnlightened beings to
become Enlightened after a Buddha’s death.
When a Buddha arises in the world, this is your best opportunity to attain Enlightenment.
A Buddha will have independently realized their Enlightenment and will be experiencing
“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and
deep wisdom of how to attain Enlightenment through their independent realization of
Enlightenment. A Buddha will be able to teach and guide all humans, who are interested
to learn, towards Enlightenment.
A Buddha arising in the world is extremely rare. The last Buddha currently known to the
world was Gotama Buddha who died over 2,500 years ago.
Why Does a Buddha Appear in the World?
A Buddha appears in the world when a Buddha is needed.
When humanity has reached a point of major confusion, conflict, and there is grave
suffering throughout the world, a Buddha will appear.
A Buddha has the ability to help all of humanity to realize a better existence through their
independently realized Teachings.
A Buddha will have struggled for countless lives to reach Enlightenment. Their journey on
The Path would have been long and difficult over untold numbers of countless rebirths
but they would never give up in their pursuit to Full and Perfect Enlightenment. They also
would never give up on sharing their Teachings with all of humanity teaching until death.
A Buddha would have deep compassion for every single being in existence - past,
present, and future.
A Buddha would know that they have attained Full and Perfect Enlightenment and are
able to help all of humanity now and well into the future. But, all of humanity is never
ready and willing to learn, grow, and progress on The Path during a Buddha’s existence.
All unEnlightened beings are already experiencing significant internal struggles so they
will also struggle to closely understand and practice The Teachings that will lead to their
full liberation. Most will not even know there is a solution to their struggles of the mind
because they do not necessarily realize there is a problem.
Complacency is the norm and is the most detrimental quality of the mind.
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Humanity may or may not even see the struggles and issues that are apparent and so
clear to a Buddha. The vast majority of humanity will not even know that a Buddha has
appeared because they are unable to determine who is or is not Enlightened and, thus,
would not be able to determine who is or is not a Buddha. Humanity is mostly
“unknowing” of true reality and “unknowing” of the countless problems faced by all
beings. The large masses do not understand the challenges they are facing with the
unEnlightened mind, so they are unfamiliar with the solutions to the unEnlightened mind.
A Buddha sees all the problems and has all the solutions of how to guide a being on The
Path to Enlightenment so that a more Enlightened humanity can work together to solve its
challenges.
A Buddha’s responsibility is not to himself as they have transcended any selfish pursuit or
interest in fame or fortune. A Buddha chooses to spread the word of their appearance
and Teachings through guiding people to attain Enlightenment without the need for others
to know they are a Buddha. A Buddha can be more productive through others not
knowing he is a Buddha because he can more accurately assess a Practitioner’s mind. If
there is a worldwide announcement of the arrival of a Buddha, there would be those who
agree and come to that Buddha for guidance and others who would reject the idea of a
Buddha being in existence.
Those who reject the idea of a Buddha’s existence would not seek guidance on The Path
to Enlightenment, and those who do seek guidance might try to be on their “best
behavior” masking the mind’s true nature. This would hinder a Buddha’s ability to observe
the condition of a Student’s mind and, thus, be more limiting to how a Buddha could
assist their Students in the progress of Enlightenment.
A Buddha would not be interested in a worldwide announcement of their awakening as it
would be counterproductive and would instead, choose to humbly and peacefully share
their Teachings with those who choose to be taught. A Buddha will encourage people to
learn and progress on The Path guiding anyone who is interested to attain Enlightenment.
A Buddha’s goal is to help eliminate the massive amount of suffering that is pervasive and
the original cause for the Buddha’s appearance in the world.
A Buddha appearing in today’s society would need to be creative in understanding
exactly how to present The Teachings to an “unaware” and otherwise absorbed audience.
An audience that is complacent either unknowingly unaware or purposefully ignoring their
own suffering.
Either way, upon a Buddha’s appearance, the Buddha will have to put much more thought
and effort into convincing people that there is a problem rather than the thought and effort
that they would put into the actual sharing of The Teachings themselves.
Complacency is not easily eradicated, and the vast majority of the world is complacent
unknowing of the true struggles faced and the solutions to these struggles.
Once a person decides they need guidance and accepts responsibility to learn and
practice, the Buddha is well prepared to deliver every Teaching that permeates their entire
mind.
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There is no one or nothing that could eliminate the wisdom acquired by a Buddha through
their independently realized Enlightenment.
There are no specific physical features that would identify a Buddha as being a Buddha.
You will know who is a Buddha through observing their work to develop a dedicated
Community of Practitioners and Teachers while assisting countless Practitioners to attain
Enlightenment. You will be able to observe through a Buddha’s work towards sharing The
Teachings into the world in such a way that helps countless beings attain Enlightenment
during his lifetime and after his death leaving The Teachings and a Community to share
those Teachings. And, if you know that individual does not have any Teachers but was
able to benefit countless beings to attain Enlightenment during their lifetime and after
their death, with their Teachings continuing to help countless beings attain Enlightenment,
then this person could be considered a Buddha.
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Chapter 100
The Partly Eternalists and
The Partly Non‑Eternalists
There are, Monks, some Ascetics and Brāhmins who are partly Eternalists
and partly Non‑Eternalists, who proclaim the partial eternity and the partial
non‑eternity of the self and the world in four ways.
On what grounds?
(1) There comes a time, Monks, sooner or later after a long period, when this
world contracts. At a time of contraction, beings are mostly reborn in the
Ābhassara Brahmā world. And there they dwell, mind‑made, feeding on
excitement, self‑luminous, moving through the air, glorious — and they stay
like that for a very long time.
But the time comes, sooner or later after a long period, when this world
begins to expand. In this expanding world an empty palace of Brahmā
appears. And then one being, from exhaustion of his life span or of his
merits, falls from the Ābhassara world and arises in the empty
Brahmā‑palace. And there he dwells, mind‑made, feeding on excitement,
self‑luminous, moving through the air, glorious — and he stays like that for a
very long time.
Then in this being who has been alone for so long there arises unrest,
discontent and worry, and he thinks: Oh, if only some other beings would
come here! And other beings, from exhaustion of their life span or of their
merits, fall from the Ābhassara world and arise in the Brahmā–palace as
companions for this being.
And then, Monks, that being who first arose there thinks: I am Brahmā (God),
the Great Brahmā, the Conqueror, the Unconquered, the All-Knowing, the
All-Powerful, the Lord, the Maker and Creator, Ruler, Appointer and Orderer,
Father of All That Have Been and Shall Be. These beings were created by
me. How so? Because I first had this thought: Oh, if only some other beings
would come here! That was my wish, and then these beings came into this
existence! But those beings who arose subsequently think: This, friends, is
Brahmā (God), Great Brahmā, the Conqueror, the Unconquered, the All-
Knowing, the All-Powerful, the Lord, the Maker and Creator, Ruler, Appointer
and Orderer, Father of All That Have Been and Shall Be. How so? We have
seen that he was here first, and that we arose after him.
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And this being that arose first is longer‑lived, more beautiful and more
powerful than they are.
And it may happen that some being falls from that realm and arises in this
world. Having arisen in this world, he goes forth from the household life into
homelessness. Having gone forth, he by means of effort, exertion,
application, earnestness, and right attention attains to such a degree of
mental concentration that he thereby recalls his last existence, but recalls
none before that. And he thinks: That Brahmā (God), … he made us, and he
is permanent, stable, eternal, not subject to change, the same for ever and
ever. But we who were created by that Brahmā (God), we are impermanent,
unstable, short‑lived, fated to fall away, and we have come to this world.
This is the first case whereby some Ascetics and Brāhmins are partly
Eternalists and partly Non‑Eternalists.
(2) And what is the second way? There are, Monks, certain heavenly beings
called Corrupted by Pleasure. They spend an excessive amount of time
addicted to happiness, play and enjoyment, so that their mindfulness
disappears, and by the disappearance of mindfulness those beings fall from
that state.
And it can happen that a being, having fallen from that state, arises in this
world. Having arisen in this world, he goes forth from the household life into
homelessness. Having gone forth, he by means of effort, exertion,
application, earnestness and right attention attains to such a degree of
mental concentration that he thereby recalls his last existence, but recalls
none before that.
He thinks: Those divine heavenly beings who are not corrupted by pleasure
do not spend an excessive amount of time addicted to happiness, play and
enjoyment. Thus their mindfulness does not disappear, and so they do not
fall from that state. They are permanent, stable, eternal, not subject to
change, the same for ever and ever. But we, who are corrupted by pleasure,
spent an excessive amount of time addicted to happiness, play and
enjoyment. Thus we, by the disappearance of mindfulness, have fallen from
that state, we are impermanent, unstable, short‑lived, fated to fall away, and
we have come to this world. This is the second case.
(3) And what is the third way? There are, Monks, certain heavenly beings
called Corrupted in Mind. They spend an excessive amount of time regarding
each other with jealousy. By this means their minds are corrupted. On
account of their corrupted minds, they become weary in body and mind. And
they fall from that place.
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And it can happen that a being, having fallen from that state, arises in this
world. Having arisen in this world, he goes forth from the household life into
homelessness. Having gone forth, he by means of effort, exertion,
application, earnestness and right attention attains to such a degree of
mental concentration that he thereby recalls his last existence, but recalls
none before that.
He thinks: Those divine heavenly beings who are not corrupted in mind do
not spend an excessive amount of time regarding each other with jealousy
… They do not become corrupted in mind, or weary in body and mind, and
so they do not fall from that state. They are permanent, stable, eternal, not
subject to change, the same for ever and ever. But we, who are corrupted by
mind, spent an excessive amount of time regarding each other with jealousy.
Thus we, by the disappearance of mindfulness, have fallen from that state,
we are impermanent, unstable, short‑lived, fated to fall away, and we have
come to this world. This is the third case.
(4) And what is the fourth way? Here, a certain Ascetic or Brāhmin is an
expert in logic, a reasoner. Hammering it out by reason, following his own
line of thought, he argues: Whatever is called eye or ear or nose or tongue or
body, that is impermanent, unstable, non‑eternal, liable to change. But what
is called thought, or mind or consciousness, that is a self that is permanent,
stable, eternal, not subject to change, the same for ever and ever! This is the
fourth case.
(Reference: DN 1)
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Chapter 101
The Heavenly Beings’ Good Destination
Monks, when a heavenly being is about to pass away from the company of
heavenly beings, five signs appear: his garlands wither, his clothes get
soiled, sweat comes out of his armpits, a dullness descends on his body, he
no longer excites in his own heavenly being‑seat.
The heavenly beings, knowing from this that ‘This heavenly being is about to
pass away,’ encourage him with three sayings:
Go from here, honorable Sir, to a good destination. Having gone to a good
destination, gain the gain that is good to gain. Having gained the gain that is
good to gain, become well‑established.
When this was said, a certain Monk said to The Perfectly Enlightened One,
‘What, Venerable Sir, is the heavenly beings’ fate of going to a good
destination? What is their fate of the gain that is good to gain? What is their
fate of becoming well-established?’
The human state, Monks, is the heavenly beings’ fate of going to a good
destination.
Having become a human being, acquiring conviction in The Teachings and
Discipline taught by The Tathāgata: this is the heavenly beings’ fate of the
gain that is good to gain.
When that conviction is settled within one — rooted, established, and strong,
not to be destroyed by any Brāhmin or Ascetic; heavenly being, Māra, or
Brahmā (God); or anyone else in the world: this is the heavenly beings’ fate
of becoming well‑established.
When a heavenly being passes away from the company of heavenly beings
through his lifespan’s ending, three sounds sound forth — the heavenly
beings’ encouragement.
Go from here, honorable Sir, to a good destination, to companionship with
human beings.
On becoming a human being, acquire a conviction unsurpassed in the True
Teachings.
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That conviction of yours in the True Teachings, well‑taught, should be
settled, rooted, established, — undestroyed as long as you live.
Having abandoned bodily misconduct, verbal misconduct, mental
misconduct, and whatever else is flawed; having done with the body what’s
skillful, and much that is skillful with speech, having done what’s skillful with
a heart without limit, with no material gain, then — having made much of the
merit that’s a ground for spontaneously arising [in heaven] through giving —
establish other mortals in the True Teachings and the holy life.
With this sympathy, the heavenly beings — when they know a heavenly
being is passing away — encourage him: Come back, heavenly being, again
and again.
(Reference: ITI 83)
In this Teaching from Gotama Buddha, he shares how moving from the heavenly realm
into a human existence is a “good destination”.
The human realm is the ideal existence to attain Enlightenment.
While heavenly beings are capable of attaining Enlightenment in their existence as a
heavenly being, they oftentimes lack the motivation to progress to Enlightenment.
Moving into the human realm, a being would not just experience pleasant feelings, like in
the heavenly realm, but instead, will experience pleasant feelings, painful feelings, and
feelings that are neither painful-nor-pleasant. Being able to experience all three (3)
feelings of discontentedness will, oftentimes, provide the motivation for a being to attain
Enlightenment.
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Chapter 102
Beings Are Few Who Are Reborn Among
Heavenly Beings or Human Beings
Because They Have Not Seen
The Four Noble Truths
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away as heavenly
beings, are reborn among the heavenly beings. But those beings are more
numerous who, when they pass away as heavenly beings, are reborn in hell
… in the animal realm … in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
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the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away as heavenly
beings, are reborn among human beings. But those beings are more
numerous who, when they pass away as heavenly beings, are reborn in hell
… in the animal realm … in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
(Reference: SN 56.61)


In this Teaching from Gotama Buddha, he shares that there “are few who are reborn
among heavenly beings” and there “are more numerous who, when they pass away as
heavenly beings, are reborn in hell … in the animal realm … in the realm of afflicted spirits
…” due to beings not having understood The Four Noble Truths. The Buddha shares a
similar Teaching related to how there “are few who are reborn among human beings” and
there “are more numerous who, when they pass away as heavenly beings, are reborn in hell
… in the animal realm … in the realm of afflicted spirits …” due to beings not having
understood The Four Noble Truths.
It is The Four Noble Truths that helps a Practitioner to breakthrough to understanding
discontentedness, the cause of discontentedness, the elimination of discontentedness,
and the way leading to the elimination of discontentedness (i.e. The Eight Fold Path).
Without this understanding and practice, a being would have no opportunity to acquire
the wisdom of why their mind experiences discontentedness and how to eliminate it,
thus, they would not be able to attain Enlightenment.
It is through learning, reflecting, and practicing The Four Noble Truths that a Practitioner
can make the breakthrough to understand they cause their own discontent feelings to
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establish Right View and then have the ability to eliminate all discontentedness from the
mind.
The Buddha uses an analogy to describe just how few beings are reborn among human
beings and heavenly beings.
The soil of the entire earth represents all the beings that exist while the amount of soil
under The Buddha’s fingernail represents the number of beings who are reborn as human
beings or heavenly beings with the opportunity to learn, reflect, and practice these
Teachings to attain Enlightenment.
The Buddha explains “those beings are few who are reborn among human beings” or
“heavenly beings”. But “are more numerous who, when they pass away as heavenly beings,
are reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to beings
not having understood The Four Noble Truths.
He then encourages Students to make an effort to breakthrough to The Four Noble Truths
with this Teaching. “Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the elimination of
discontentedness’; an effort should be made to understand: ‘This is the way leading to
the elimination of discontentedness’”.
A Teacher can support and encourage Students to learn, reflect, and practice these
Teachings but it is the Student who will need to apply the effort and energy through
determination, dedication, and diligence to learn, reflect, and practice these Teachings to
experience the results of a peaceful, calm, serene, and content mind with joy -
permanently. The mind can completely and entirely eliminate 100% of all
discontentedness through applying effort towards the attainment of Enlightenment.
Every Practitioner will need to do the work to experience the results.
354

The Long Course of
The Cycle of Rebirth
355


Chapter 103
A Simile of an Eon
(First Discourse)
‘Venerable Sir, how long is an eon?’
An eon is long, Monk. It is not easy to count it and say it is so many years, or
so many hundreds of years, or so many thousands of years, or so many
hundreds of thousands of years.
‘Then is it possible to give a simile, Venerable Sir?’
It is possible, Monk, The Perfectly Enlightened One said.
Suppose, Monk, there was a great stone mountain a yojana (12-15 km) long, a
yojana wide, and a yojana high, without holes or crevices, one solid mass of
rock. At the end of every hundred years a man would stroke it once with a
piece of Kāsian cloth. That great stone mountain might by this effort be worn
away and eliminated but the eon would still not have come to an end.
So long is an eon, Monk. And of eons of such length, we have wandered
through so many eons, so many hundreds of eons, so many thousands of
eons, so many hundreds of thousands of eons.
For what reason?
Because, Monk, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.5)


356

In this Teaching from Gotama Buddha, he shares a Teaching to help Students understand
the length of time of an “eon” is immeasurable and incalculable.
He also explains how the beginning of when The Cycle of Rebirth started is not
identifiable. Essentially what The Buddha is explaining is that the beginning of time is not
identifiable.
Oftentimes human beings attempt to figure out when the world started. The Buddha is
explaining that it is not discernible and is not something that can be discovered. In reality,
it does not matter when the beginning of time was or how the world started. The fact is,
we are here now, beings are struggling with discontentedness and continuing to roam and
wander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating
discontentedness to escape The Cycle of Rebirth.
When or how the world started (i.e. when or how The Cycle of Rebirth started) is not
important. That is in the past and the goal for each being who is interested to end their
discontentedness should be to learn, reflect, and practice The Teachings in order to attain
Enlightenment and escape the constant and continuous rounds of discontentedness
through continued existence in The Cycle of Rebirth.
The Buddha explains that “for such a long time, Monks, you have experienced
discontentedness, misery, and disaster, and swelled the cemetery”. He is sharing that each
being alive today has experienced countless rebirths in the past.
Based on The Teachings of Dependent Origination and occasional statements such as “A
first point is not identifiable of beings roaming and wandering on, hindered by ignorance
(unknowing of true reality) and fettered by craving”, you can observe that The Buddha is
explaining that the primary problem that is keeping beings trapped in The Cycle of Rebirth is
ignorance (unknowing of true reality), and second to that is craving/desire/attachment.
It is The Buddha’s Teachings that help a Practitioner to acquire the wisdom to remedy
ignorance (unknowing of true reality) to eliminate craving/desire/attachment, eliminate
discontentedness, and escape The Cycle of Rebirth.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
357


Chapter 104
A Simile of an Eon
(Second Discourse)
‘Venerable Sir, how long is an eon?’
An eon is long, Monk. It is not easy to count it and say it is so many years, or
so many hundreds of years, or so many thousands of years, or so many
hundreds of thousands of years.
‘Then is it possible to give a simile, Venerable Sir?’
It is possible, Monk, The Perfectly Enlightened One said.
Suppose, Monk, there was a city with iron walls a yojana (12-15 km) long, a
yojana wide, and a yojana high, filled with mustard seeds as dense as a
topknot. At the end of every hundred years a man would remove one
mustard seed from there. The great heap of mustard seeds might by this
effort be depleted and eliminated but the eon would still not have come to an
end.
So long is an eon, Monk. And of eons of such length, we have wandered
through so many eons, so many hundreds of eons, so many thousands of
eons, so many hundreds of thousands of eons.
Because, Monk, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.6)


358

In this Teaching from Gotama Buddha, he shares a Teaching to help Students understand
the length of time of an “eon” is immeasurable and incalculable.
He also explains how the beginning of when The Cycle of Rebirth started is not
identifiable. Essentially what The Buddha is explaining is that the beginning of time is not
identifiable.
Oftentimes human beings attempt to figure out when the world started. The Buddha is
explaining that it is not discernible and is not something that can be discovered. In reality,
it does not matter when the beginning of time was or how the world started. The fact is,
we are here now, beings are struggling with discontentedness and continuing to roam and
wander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating
discontentedness to escape The Cycle of Rebirth.
When or how the world started (i.e. when or how The Cycle of Rebirth started) is not
important. That is in the past and the goal for each being who is interested to end their
discontentedness should be to learn, reflect, and practice The Teachings in order to attain
Enlightenment and escape the constant and continuous rounds of discontentedness
through continued existence in The Cycle of Rebirth.
The Buddha explains that “for such a long time, Monks, you have experienced
discontentedness, misery, and disaster, and swelled the cemetery”. He is sharing that each
being alive today has experienced countless rebirths in the past.
Based on The Teachings of Dependent Origination and occasional statements such as “A
first point is not identifiable of beings roaming and wandering on hindered by ignorance
(unknowing of true reality) and fettered by craving”, you can observe that The Buddha is
explaining that the primary problem that is keeping beings trapped in The Cycle of Rebirth is
ignorance (unknowing of true reality), and second to that is craving/desire/attachment.
It is The Buddha’s Teachings that help a Practitioner to acquire the wisdom to remedy
ignorance (unknowing of true reality) to eliminate craving/desire/attachment, eliminate
discontentedness, and escape The Cycle of Rebirth.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
359


Chapter 105
The Cycle of Rebirth Is Without
Discoverable Beginning
(First Discourse)
‘Venerable Sir, how many eons have elapsed and gone by?’
Monks, many eons have elapsed and gone by. It is not easy to count them
and say they are so many eons, or so many hundreds of eons, or so many
thousands of eons, or so many hundreds of thousands of eons.
‘But is it possible to give a simile, Venerable Sir?’
It is possible, Monks, The Perfectly Enlightened One said.
Suppose, Monks, there were four disciples here each with a life span of a
hundred years, living a hundred years, and each day they were each to
remember a hundred thousand eons. There would still be eons not yet
remembered by them when those four disciples each with a life span of a
hundred years, living a hundred years, would pass away at the end of a
hundred years.
It is not easy to count them and say that they are so many eons, or so many
hundreds of eons, or so many thousands of eons, or so many hundreds of
thousands of eons.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.7)


In this Teaching from Gotama Buddha, he shares that how many eons have transpired
throughout the history of the world is not possible to count and that the beginning of time
is not identifiable.
In previous Teachings shared in this book, The Buddha shared that one (1) eon is not
measurable, it is immeasurable. In this Teaching, he is sharing that how many eons have
transpired from the beginning of time is also not measurable, it is immeasurable.
Oftentimes human beings attempt to figure out when the world started. The Buddha is
explaining that it is not discernible and is not something that can be discovered. In reality,
it does not matter when the beginning of time was or how the world started. The fact is,
we are here now, beings are struggling with discontentedness and continuing to roam and
wander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating
discontentedness to escape The Cycle of Rebirth.
When or how the world started (i.e. when or how The Cycle of Rebirth started) is not
important. That is in the past and the goal for each being who is interested to end their
discontentedness should be to learn, reflect, and practice The Teachings in order to attain
Enlightenment and escape the constant and continuous rounds of discontentedness
through continued existence in The Cycle of Rebirth.
What is reincarnation and rebirth? Are they the same thing?
Reincarnation and rebirth are different. They are not the same.
Reincarnation: the reemerging of a soul in a new body.
Reincarnation typically relates to a new existence from a soul, spirit, or entity
of a previously existed being. The new existence is seen as being the same
as the previous being just in a new body. Reincarnation requires a permanent
soul or entity that emerges repeatedly in new existences. Gotama Buddha
did not share this as part of his Teachings.
The concept of reincarnation conflicts with Gotama Buddha’s Teachings on
The Universal Truth of Impermanence and The Universal Truth of Non-self,
thus, was not taught by Gotama Buddha. In Gotama Buddha’s 45-years of
teaching, his Teachings never contained any contradictions.
Reincarnation is dependent on a permanent soul or spirit transcending
multiple existences. Gotama Buddha left The Teaching concerning a soul as
“undeclared” having never taught the concept of a permanent soul or a
permanent self that transcends multiple existences.
The concept of reincarnation conflicts with three specific aspects of Gotama
Buddha’s Teachings. Reincarnation conflicts with 1.) The Universal Truth of
Impermanence, 2.) The Universal Truth of Non-self, and 3.) Gotama Buddha
left The Teachings on the soul as an “undeclared” Teaching, thus, Gotama
Buddha never taught reincarnation.
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Rebirth: a new being that has come into existence through The Cycle of
Rebirth based on a previous being’s craving and Kamma.
Gotama Buddha taught rebirth through The Cycle of Rebirth.
Rebirth is a new existence of a new being that has been reborn based on a
previous being’s craving. Craving is the fuel that causes rebirth. If there is
craving at the time of death, there will be rebirth into a new existence. If
Enlightenment has been attained (i.e. all craving, anger, and ignorance are
fully extinguished), there will be no rebirth.
The new being may or may not have residual memories of previous
existences in its new consciousness that may be recalled over time during
the new being’s life. Rebirth is not based on a permanent soul or spirit of any
kind but instead is caused by the craving of the previous being which
produces a new birth into a new existence.
Each new birth is a new existence or new life. In reality, this should be shared
and discussed as The Cycle of New Existence because there is nothing that
is actually being reborn.
Kamma of the previous being will determine the destination and life situation
of the new being. Kamma of the previous being determines in which realm
the new being will be reborn, Hell, Animal, Afflicted Spirits, Human, or the
Heavenly realm. Kamma from the previous being also determines the quality
of life of the new being. For example, the family and life situation (poverty vs.
wealth) one is born into, the appearance of the new being, and the condition
of the new being’s body and mind are all determined based on the Kamma
of the previous being.
If the previous being generated significant amounts of wholesome Kamma to
be reborn into the human realm, the new being is reborn into a favorable
destination within a wealthy family, beautiful appearance, and/or with a
healthy body and mind.
If the previous being generated significant amounts of unwholesome
Kamma, the new being is reborn into an unfavorable destination of the lower
realms (Hell, Animal, or Afflicted Spirits Realm) or if reborn into the human
realm, the being will be reborn into difficult circumstances in the new
existence based on the previous being’s Kamma.
Difficult circumstances that result from the previous being’s Kamma would
include in what realm the new being is reborn, what part of the world, the
362


type of family, the amount of wealth, ability to acquire necessities to sustain
life, appearance, and the health of the body and the mind.
Craving determines if there is rebirth while Kamma determines in what realm,
what situation, and the condition of the new being upon rebirth.
Can I be a Buddhist without believing in rebirth?
Yes, one does not need to understand, believe, or know the truth regarding
rebirth to learn and practice The Teachings of Gotama Buddha.
Let’s explore this topic further to provide you additional information for a
deeper understanding.
Considering a person Buddhist or not is only a label. Labels of being a
Buddhist or not will not determine whether you are or are not learning and
practicing these Teachings closely. There is nothing to determine whether
you are or are not a Buddhist.
In fact, Gotama Buddha himself was not a Buddhist. This label did not exist
during his lifetime. The Teachings and practices Gotama Buddha shared
were offered to humanity as a “life practice” that would improve the
condition of the mind through awakening it to true reality, Enlightenment.
There are many people who have advanced in their practice to the point of
observing past lives. It is through these observations that people, including
Gotama Buddha, know that rebirth is the truth. You may or may not ever
observe past lives as part of your pursuit to attaining Enlightenment.
The good news is that you do not need to observe past lives in order to
attain Enlightenment. What transpired in the past is in the past and has no
impact on whether you attain Enlightenment in this very life. Part of this good
news is that your Kamma in your previous lives was wholesome enough that
you were able to obtain the human state for this rebirth and now you have an
opportunity to attain Enlightenment in this very life.
What happened in the past or may happen in the future is not important to
attain Enlightenment in this very life. The mind needs to reside in the present
moment learning and practicing The Teachings that lead to good wholesome
decisions to attain Enlightenment.
Additionally, there are no Teachings in this practice that one should merely
“believe”. Belief does not allow you to attain the wisdom that would
ultimately liberate the mind. It is only when you learn The Teachings putting
363


them into practice that you will be able to independently verify the truth in
The Teachings that will ultimately liberate the mind to attain Enlightenment.
You should never believe anything in these Teachings but instead, work to
learn and practice The Teachings so that you can independently verify the
truth for yourself. This will ensure you are gaining wisdom to liberate the
mind.
For more details on how rare it is for one to obtain the human state, see
Gotama Buddha’s simile “Rare That One Obtains the Human State” available
in this book series in the Chapter titled “Why Study Gotama Buddha’s
Teachings?” (Volume 1 - Chapter 2).
Confirming The Cycle of Rebirth
The Cycle of Rebirth is part of The Natural Laws of Existence.
An individual should not believe in The Cycle of Rebirth but instead, learn,
reflect (i.e. independently verify), and practice to be able to see the truth. The
Cycle of Rebirth is what is actually occurring but, the mind will need to
independently verify this through direct experience to be able to know with
100% certainty that it is the truth.
If there is craving/desire/attachment in the mind at the time of death, this will
produce rebirth in one of The Five Realms of Existence: hell, animal, afflicted
spirits, human, or heavenly realms. Then, it is Kamma that determines what
realm and in what condition the being will be in within that realm.
This natural law is observable through independent verification if one chooses
to observe the aspects of their direct experience that points to The Cycle of
Rebirth.
For example, these are all indications that one can observe and confirm to
know The Cycle of Rebirth is the truth.
1.) Experiencing deja vu (i.e. residual memories that surface in the mind from
previous lives).
2.) Profound memories and experiences from previous lives.
3.) Observing how there are human beings who function much like beings
that exist in the hell, animal, afflicted spirits, or heavenly realms. The more
you know about each of these realms, you can observe how there are human
beings currently functioning like beings in those realms.
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4.) Observing how human beings are fascinated with the animal realm
through studying and researching animals along with, having animals as pets,
observe them in zoos and natural habitats, and even wear animal prints for
clothing.
5.) Observing how the unEnlightened human mind functions much like an
animal as the majority of us have had countless animal rebirths and now
being in the human realm, the mind’s conditioning from the animal realm is
also being experienced in the human realm.
6.) Aggression and hostility of animals is mimicked by humans through the
unEnlightened mind’s aggressive and hostile intentions, speech, and actions
as one might attempt to use fear to get what it wants.
7.) Animals have a pecking order for the purposes of survival while human
beings maintain this in the unEnlightened state as part of the mind’s ego
where there is conceit (i.e. arrogance, pride, boastfulness, measuring and
comparing as superior and inferior) which is conditioning of the mind based
on countless animal existences.
8.) Just like animals “mark their territory” through urine and other scent glands
while becoming aggressive and hostile to intruders, human beings do the
same with borders and fences to mark one’s territory and oftentimes become
aggressive and hostile to those who cross over a border or fence.
9.) Observing and confirming the existence of beings in this life that are in the
realms of hell, animal, afflicted spirits, human, and heavenly realms. You can
observe beings from all of these five realms within this life.
10.) Observing that as beings in the animal realm have been decreasing,
there is an increase of beings in the human realm. This is exactly what we
would observe as beings are being reborn from one realm to the next.
11.) Communication with beings in all the five realms.
12.) Observing cravings/desires/attachments that are from previous lives that
are experienced in this life within your own mind.
13.) Observing how the unEnlightened mind is stuck in a cycle of
experiencing the same exact situations over and over and over again until it
has cultivated wisdom to overcome those challenges and escape the
constant cycle. Examples might be, continuously broken relationships,
continuous arguments, various continued difficulties and struggles in life, etc.
14.) Observing the obsession and continuous “loop” the mind is on when it is
having specific cravings/desires/attachments and the escape from this is to
eliminate the craving/desire/attachment.
15.) Observing how some children at the age of 4-6, for example, are capable
of doing things such as, playing piano as a master pianist without having ever
seen a piano or taken any lessons. There are individuals who are a master/
expert with capabilities in this life that were not trained or developed in this
365


life. These are residual memories from previous lives that are in the mind and
accessible to that being in this life.
16.) Research news where others have reported observing past lives.
Four-year-old boy says he was Princess Diana in past life
https://littlethings.com/family-and-parenting/boy-reincarnation-princess-diana/
boy-reincarnation-princess-diana-6
Recounting Past Lives: Meet 6 People Who Have Memories of Living
Before
https://www.rd.com/true.../chilling-reincarnation-stories/
17.) Learn, reflect on (i.e. independently verify), and practice The Buddha’s
Teachings on Dependent Origination - The Highest Law of Nature in Volume
5 - Chapter 14.
Not everyone has all of these experiences but, some people do. This is how I
have observed The Cycle of Rebirth and know it to be true with 100%
certainty.
The truth is, that one should never believe in The Cycle of Rebirth and
instead, as they have experiences that confirm The Cycle of Rebirth, note
that and continue to move forward in life to develop their life practice.
Confirming The Cycle of Rebirth is not required to attain Enlightenment.
However, it can give one 100% confidence to know the truth, especially if a
Practitioner observes their past lives.
The goal is to train the mind to eliminate The Ten Fetters to attain
Enlightenment. Observation and confirmation of The Cycle of Rebirth is not
required to accomplish this goal. However, as one is eliminating the pollutions
of mind (i.e. The Ten Fetters), it is normal to experience the recollection of
past lives, be able to communicate with beings in other realms, observe
beings in the other realms, etc. So, it is highly beneficial to know about The
Cycle of Rebirth so that one understands that they are not insane or going
crazy when these things occur. It is quite normal and typical and one can just
move on with life making their way to Enlightenment.
Just as you can communicate with another human or animal in this life, if you
see or are able to communicate with beings in the formless realms of hell,
afflicted spirits, or heavenly realms, this is very normal and one does not
366


need to be shaken up or otherwise have fear related to this. It is completely
normal and if you are not causing harm, no harm will come to you.
If a Practitioner was unaware of The Cycle of Rebirth and started having
some of these experiences, as mentioned above, it could shake them up and
they could think they are going insane when in reality, it is just the opposite.
The mind lifting out more and more pollution and being able to observe/
communicate with beings in other realms is quite normal. These individuals
are oftentimes being labeled as having a mental disorder such as bipolar
disorder, schizophrenia, multiple personality disorders, or others when in
reality, what they are experiencing is quite normal and they nor the doctors
understand it to be able to lessen the effects of these experiences.
Additionally, with regards to The Cycle of Rebirth and in general, what has
happened in the past is in the past. What may or may not happen in the
future, is in the future. There is no need to worry or fear that now in the
present moment, as the mind would only be discontent. It will only hinder you
from experiencing complete liberation of mind to attain Enlightenment.
Instead, focus on training the mind to eliminate The Ten Fetters and attain
Enlightenment realizing, there are past lives and there will be future lives if
the mind is unEnlightened but, the goal is to attain Enlightenment and escape
this Cycle of Rebirth so that one can experience the peace, calm, serenity,
and contentedness with joy that is Enlightenment, which will be a permanent
mental state.
The Cycle of Rebirth is 100% the truth but, an individual may just not have
the wisdom of how to independently confirm it, as I have shared here, or have
had these experiences to be able to confirm it. But, not knowing how to
confirm it or not having had the experiences to confirm it does not mean it is
not the truth. It is just that one lacks the wisdom of how to confirm The Cycle
of Rebirth or has not had the experiences to confirm The Cycle of Rebirth.
The Cycle of Rebirth is happening at all times all around us and confirming it
can help, but is not required to attain Enlightenment.
367


Chapter 106
The Cycle of Rebirth Is Without
Discoverable Beginning
(Second Discourse)
‘Master Gotama, how many eons have elapsed and gone by?’
Brāhmin, many eons have elapsed and gone by. It is not easy to count them
and say they are so many eons, or so many hundreds of eons, or so many
thousands of eons, or so many hundreds of thousands of eons.
‘But is it possible to give a simile, Master Gotama?’
It is possible, Brāhmin, The Perfectly Enlightened One said.
Suppose, Brāhmin, the grains of sand between the point where the river
Ganges originates and the point where it enters the great ocean: it is not
easy to count these and say there are so many grains of sand, or so many
hundreds of grains, or so many thousands of grains, or so many hundreds of
thousands of grains.
Brāhmin, the eons that have elapsed and gone by are even more numerous
than that. It is not easy to count them and say that they are so many eons, or
so many hundreds of eons, or so many thousands of eons, or so many
hundreds of thousands of eons.
For what reason?
Because, Brāhmins, this Cycle of Rebirth is without discoverable beginning.
A first point is not identifiable of beings roaming and wandering on, hindered
by ignorance (unknowing of true reality) and fettered by craving. For such a
long time, Brāhmin, you have experienced discontentedness, misery, and
disaster, and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.8)
368


In this Teaching from Gotama Buddha, he shares that how many eons have transpired
throughout the history of the world is not possible to count and that the beginning of time
is not identifiable.
In previous Teachings shared in this book, The Buddha shared that one (1) eon is not
measurable, it is immeasurable. In this Teaching, he is sharing that how many eons have
transpired from the beginning of time is also not measurable, it is immeasurable.
Oftentimes human beings attempt to figure out when the world started. The Buddha is
explaining that it is not discernible and is not something that can be discovered. In reality,
it does not matter when the beginning of time was or how the world started. The fact is,
we are here now, beings are struggling with discontentedness and continuing to roam and
wander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating
discontentedness to escape The Cycle of Rebirth.
When or how the world started (i.e. when or how The Cycle of Rebirth started) is not
important. That is in the past and the goal for each being who is interested to end their
discontentedness should be to learn, reflect, and practice The Teachings in order to attain
Enlightenment and escape the constant and continuous rounds of discontentedness
through continued existence in The Cycle of Rebirth.
369


Chapter 107
Beings Roaming and Wandering on Through this
Beginning‑less Cycle of Rebirth
Monks, this Cycle of Rebirth is without discoverable beginning. A first
point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. One person,
roaming and wandering on, hindered by ignorance and fettered by craving,
would leave behind a stack of bones, a heap of bones, a pile of bones as
large as this Mount Vepulla, if there were someone to collect them and what is
collected would not perish.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
The heap of bones one person leaves behind with the
passing of a single eon
Would form a heap as high as a mountain; So said the
Great Sage.
This is declared to be as massive as the tall
Vepulla Mountain
Standing north of Vulture Peak in the Magadhan
mountain range.
370

But when one sees with correct wisdom the truths of
the Noble Ones — Discontentedness and its cause,
The elimination of discontentedness, and
The Noble Eight Fold Path
That leads to discontentedness’s calming —
Then that person, having wandered on
For seven more times at most,
Makes an end to discontentedness
By destroying all the fetters.
(Reference: SN 15.10)
In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of
Rebirth is not discoverable and that we have all been countless beings in the past.
Once a dedicated Student “sees with correct wisdom the truths of the Noble Ones” (i.e.
The Four Noble Truths), that person can then make an end to discontentedness by
“destroying all the fetters” (i.e. The Ten Fetters). Having eliminated The Ten Fetters, a
being will no longer be reborn in The Cycle of Rebirth.
371


Chapter 108
The Long Course in The Cycle of Rebirth
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
Suppose, Monks, a man would cut up whatever grass, sticks, branches, and
foliage there are in this Jambudīpa (one of the great continents) and collect
them together into a single heap. Having done so, he would put them down,
saying [for each one]: This is my mother, this my mother’s mother.
The sequence of that man’s mothers and grandmothers would not come to
an end, yet the grass, wood, branches, and foliage in this Jambudīpa would
be used up and exhausted.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
Suppose, Monks, a man would reduce this great earth to balls of clay the
size of jujube kernels (6 mm or 1/4 inch long) and put them down, saying [for
each one]: This is my father, this my father’s father.
The sequence of that man’s fathers and grandfathers would not come to an
end, yet this great earth would be used up and exhausted.
372


For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.1 and SN 15.2)
In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of
Rebirth is not discoverable and that we have all been countless beings in the past.
373


Chapter 109
Not Easy to Find Unrelated Beings In This
Long Course of The Cycle of Rebirth
Monks, this Cycle of Rebirth is without discoverable beginning. A first
point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. One person,
roaming and wandering on, hindered by ignorance (unknowing of true reality)
and fettered by craving.
It is not easy, Monks, to find a being who in this long course has not
previously been your mother.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
Monks, this Cycle of Rebirth is without discoverable beginning…. It is not easy,
Monks, to find a being who in this long course has not previously been your
father.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning….
It is enough to be liberated from them.
Monks, this Cycle of Rebirth is without discoverable beginning…. It is not easy,
Monks, to find a being who in this long course has not previously been your
brother.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning….
It is enough to be liberated from them.
374


Monks, this Cycle of Rebirth is without discoverable beginning…. It is not
easy, Monks, to find a being who in this long course has not previously been
your sister.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning…. It
is enough to be liberated from them.
Monks, this Cycle of Rebirth is without discoverable beginning…. It is not
easy, Monks, to find a being who in this long course has not previously been
your son.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning…. It
is enough to be liberated from them.
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not discerned of beings roaming and wandering on, hindered by ignorance
(unknowing of true reality) and fettered by craving.
It is not easy, Monks, to find a being who in this long course has not
previously been your daughter.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.14 - SN 15.19)
375


In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of
Rebirth is not discoverable and that we have all been countless beings in the past.
In this long roaming and wandering of countless existences that we have all experienced
in the past, The Buddha explains that it would be difficult to find a being today who has
not previously been your mother, father, brother, sister, son, daughter, or some other
relative.
Due to our countless rebirths in multiple existences, every being that exists today has
been your relative at some point in the past.
For example, when you and I were lizards, we may have been brothers, sisters, etc. I have
been your mother, father, brother, sister, son, daughter, or some other relative at some
point in a past existence.
Keeping this in mind, one can find it easier to practice loving-kindness and compassion
for “all beings”. Knowing that each being on this planet has been your relative at some
point in the past, would you be interested in causing harm to that being? Are you more
interested to live in harmony with “all beings” thinking of each other as relatives? Can you
choose to eat the flesh of an animal when you understand that this being has been your
mother, father, brother, sister, son, or daughter at some point in the past?
These are all reflections that you can consider to improve your practice of loving-kindness
and compassion towards “all beings”.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
376


Chapter 110
The Stream of Tears
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
What do you think, Monks, which is more: the stream of tears that you have
shed as you roamed and wandered on through this long course, crying and
wailing because of being united with the disagreeable and separated from
the agreeable — this or the water in the four great oceans?
‘As we understand The Teachings taught by The Perfectly Enlightened One,
Venerable Sir, the stream of tears that we have shed as we roamed and
wandered through this long course, crying and wailing because of being
united with the disagreeable and separated from the agreeable — this alone is
more than the water in the four great oceans’.
Good, good, Monks! It is good that you understand The Teachings taught by
me in such a way. The stream of tears that you have shed as you roamed and
wandered through this long course, crying and wailing because of being
united with the disagreeable and separated from the agreeable — this alone
is more than the water in the four great oceans.
For a long time, Monks, you have experienced the death of a mother; as
you have experienced this, crying and wailing because of being united with
the disagreeable and separated from the agreeable, the stream of tears that
you have shed is more than the water in the four great oceans.
For a long time, Monks, you have experienced the death of a father … the
death of a brother … the death of a sister … the death of a son … the death
of a daughter … the loss of relatives … the loss of wealth … loss through
illness; as you have experienced this, crying and wailing because of being
united with the disagreeable and separated from the agreeable, the stream
of tears that you have shed is more than the water in the four great oceans.
377


For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.3)
In this Teaching from Gotama Buddha, he shares how the tears we have cried in our past
lives is equal to more water than in all of the seas.
We have lived so many past existences and experienced such great misery and despair in
those existences, that The Buddha explains that the tears we have cried amounts to more
volume than all of the water in all of the seas.
Separated from those things that are agreeable to the mind, one may grieve due to their
craving/desire/attachment. Separated from mother, father, brother, sister, son, daughter,
other relatives, wealth, health and other objects, are all things that can cause the mind to
experience discontentedness if the mind is not trained to understand the impermanent
nature of all these conditioned objects.
Discontentedness can cause the mind to cry having tears that amount to more volume
than all of the seas due to our countless existences in various realms. A being
experiences a massive amount of discontentedness throughout various existences before
becoming motivated enough and wise enough to make an end to discontentedness
through pursuit and progress to the Enlightened mind.
378


Chapter 111
The Mother’s Milk
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
What do you think, Monks, which is more: the mother’s milk that you have
drunk as you roamed and wandered on through this long course — this or the
water in the four great oceans?
‘As we understand The Teachings taught by The Perfectly Enlightened One,
Venerable Sir, the mother’s milk that we have drunk as we roamed and
wandered on through this long course — this alone is more than the water in
the four great oceans.’
Good, good, Monks! It is good that you understand The Teachings taught by
me in such a way. The mother’s milk that you have drunk as you roamed and
wandered through this long course — this alone is more than the water in the
four great oceans.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.4)
380

In this Teaching from Gotama Buddha, he shares how the mother’s milk we have drunk in
our past lives is equal to more water than in all of the seas.
We have lived so many past existences and experienced such great misery and despair in
those existences, that The Buddha explains that the mother’s milk we have drunk
amounts to more volume than all of the water in all of the seas.
As a being is hindered by its own ignorance (unknowing of true reality) and fettered by
craving, we continue to roam and wander throughout The Cycle of Rebirth continuing to
experience existence and discontentedness in each existence.
381


Chapter 112
In Misfortune, In Misery, In This Long Course
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. Whenever you
see anyone in misfortune, in misery, you can conclude: We too have
experienced the same thing in this long course.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.11)
In this Teaching from Gotama Buddha, he shares how any being that you observe who is
experiencing misfortune, that you too have experienced the same misfortunes throughout
continued existence.
While in this existence you may not have experienced a certain misfortune that you
observe someone else experiencing, The Buddha explains that at some point in a
previous life you have experienced that same situation.
This understanding can help to develop loving-kindness and compassion for “all beings”.
If you observe someone else’s misfortune, rather than looking down on them with conceit,
keep in mind that you have also experienced that exact same misfortune in this existence
or some other existence.
Cultivate loving-kindness and compassion for this being and, if possible, see if you can
help them to move out of their unfortunate circumstances.
382


Chapter 113
In Happiness, In Fortune, In this Long Course
Monks, this Cycle of Rebirth is without discoverable beginning. A first
point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. Whenever you
see anyone happy and fortunate, you can conclude: We too have experienced
the same thing in this long course.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.12)


In this Teaching from Gotama Buddha, he shares how any being that you observe who is
experiencing happiness and good fortune, that you too have experienced the same
happiness and good fortunes throughout continued existence.
While in this existence you may not have experienced a certain happiness and good
fortune that you observe someone else experiencing, The Buddha explains that at some
point in a previous life you have experienced that same situation.
This understanding can help to develop sympathetic joy for “all beings”. If you observe
someone else’s happiness and good fortune, rather than looking down on them with
conceit, keep in mind that you have also experienced that exact same happiness and
good fortune in this existence or some other existence.
This can help you eliminate craving/desire for the good fortunate that others experience
knowing that you too have experienced this same situation in the past. The mind can
eradicate envy and jealousy through practicing sympathetic joy.
Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute to
it.
383


Chapter 114
The Stream of Blood
Monks, this Cycle of Rebirth is without discoverable beginning. A first
point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. What do you
think, Monks, which is more: the stream of blood that you have shed when
you were beheaded as you roamed and wandered on through this long
course — this or the water in the four great oceans?
‘As we understand The Teachings taught by The Perfectly Enlightened One,
Venerable Sir, the stream of blood that we have shed when our heads were
cut off as we roamed and wandered on through this long course — this alone
is more than the water in the four great oceans.’
Good, good, Monks! It is good that you understand The Teachings taught by
me in such a way. The stream of blood that you have shed as you roamed
and wandered on through this long course — this alone is more than the
water in the four great oceans.
For a long time, Monks, you have been cows, and when as cows you were
beheaded, the stream of blood that you shed is greater than the waters in the
four great oceans.
For a long time you have been buffalo, sheep, goats, deer, chickens, and
pigs, you were beheaded, the stream of blood that you shed is greater than
the waters in the four great oceans.
For a long time you have been arrested as burglars, highwaymen, and
adulterers, and when you were beheaded, the stream of blood that you shed
is greater than the water in the four great oceans.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
384


It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.13)
In this Teaching from Gotama Buddha, he shares how the blood we have shed in our past
lives is equal to more water than in all of the seas.
We have lived so many past existences and experienced such great misery and despair in
those existences, that The Buddha explains that the blood we have shed amounts to
more volume than all of the water in all of the seas.
As a being is hindered by its own ignorance (unknowing of true reality) and fettered by
craving, we continue to roam and wander throughout The Cycle of Rebirth continuing to
experience existence and discontentedness in each existence.
The Buddha explains how we have been countless animal existences in the past and
have died in those existences. He explains that we have been “arrested as burglars,
highwaymen, and adulterers” throughout our past existences.
Again, this can help one to cultivate loving-kindness and compassion for beings who may
be involved in these activities now. While in this existence you may have chosen to not do
these things based on wisdom you have acquired, other beings have not been so
fortunate.
Rather than looking down on others for their lack of wisdom, moral conduct, and mental
discipline, we can practice loving-kindness and compassion towards “all beings” realizing
that each individual being has been our mother, father, brother, sister, son, daughter, or
some other relative in a past life.
Through viewing all beings as our relatives, this can cultivate a significant amount of
loving-kindness and compassion in the mind that can be practiced through our intentions,
speech, and actions resulting in improved personal and professional relationships.
385


Chapter 115
Beings Roaming and Wandering on from this World
to the Other World and
from the Other World to this World
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
Just as a stick thrown up into the air falls now on its bottom, now on its side,
and now on its top, so too as beings roam and wander on, hindered by
ignorance (unknowing of true reality) and fettered by craving, now they go
from this world to the other world, now they come from the other world to this
world.
For what reason?
Because, Monks, this Cycle of Rebirth is without discoverable beginning. A
first point is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving. For such a long
time, Monks, you have experienced discontentedness, misery, and disaster,
and swelled the cemetery.
It is enough to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
(Reference: SN 15.9)
In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of
Rebirth is not discoverable and that we have all been countless beings in the past.
He is explaining that beings “go from this world to the other world, now they come from
the other world to this world”. In other words, he is explaining how beings move in and out of
the human realm, moving from all the other realms in and out of the human realm.
The cause of all of this roaming and wandering throughout The Cycle of Rebirth is explained
through The Words of The Buddha as: “beings roam and wander on hindered by ignorance
and fettered by craving”.
It is through eliminating ignorance (unknowing of true reality) by acquiring wisdom in these
Teachings that beings can eliminate discontentedness and the constant struggles of rebirth.
386


Chapter 116
So Impermanent, So Unstable,
So Unreliable Conditions
Monks, this Cycle of Rebirth is without discoverable beginning. A first point
is not identifiable of beings roaming and wandering on, hindered by
ignorance (unknowing of true reality) and fettered by craving.
In the past, Monks, this Mount Vepulla was called Pācīnavaṃsa, and at that
time these people were called Tivaras. The life span of the Tivaras was
40,000 years. They could climb Mount Pācīnavaṃsa in four days and
descend in four days.
At that time The Perfectly Enlightened One Kakusandha, an Arahant, a
Perfectly Enlightened One, had arisen in the world. His two chief disciples
were named Vidhura and Sañjīva, an excellent pair.
See, Monks! That name for this mountain has disappeared, those people
have died, and that Fortunate One has attained Final Nibbāna (Final
Enlightenment). So impermanent are conditions, Monks, so unstable, so
unreliable.
It is enough, Monks, to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
[At another time] in the past, Monks, this Mount Vepulla was called Vaṅkaka,
and at that time these people were called Rohitassas. The life span of the
Rohitassas was 30,000 years. They could climb Mount Vaṅkaka in three days
and descend in three days.
At that time The Perfectly Enlightened One Koṇāgamana, an Arahant, a
Perfectly Enlightened One, had arisen in the world. His two chief disciples
were named Bhiyyosa and Uttara, an excellent pair.
See, Monks! That name for this mountain has disappeared, those people
have died, and that Fortunate One has attained Final Nibbāna (Final
Enlightenment). So impermanent are conditions, Monks, so unstable, so
unreliable.
387


It is enough, Monks, to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
[At still another time] in the past, Monks, this Mount Vepulla was called
Supassa, and at that time these people were called Suppiyas. The life span
of the Suppiyas was 20,000 years. They could climb Mount Supassa in two
days and descend in two days.
At that time The Perfectly Enlightened One Kassapa, an Arahant, a Perfectly
Enlightened One, had arisen in the world. His two chief disciples were
named Tissa and Bhāradvāja, an excellent pair.
See, Monks! That name for this mountain has disappeared, those people
have died, and that Fortunate One has attained Final Nibbāna (Final
Enlightenment). So impermanent are conditions, Monks, so unstable, so
unreliable.
It is enough, Monks, to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
At present, Monks, this Mount Vepulla is called Vepulla, and at present these
people are called Magadhans. The life span of the Magadhans is short,
limited, fleeting; one who lives long lives a hundred years or a little more. The
Magadhans climb Mount Vepulla in an hour and descend in an hour.
At present I have arisen in the world, an Arahant, a Perfectly Enlightened
One. My two chief disciples are named Sāriputta and Moggallāna, an
excellent pair.
There will come a time, Monks, when the name for this mountain will have
disappeared, when these people will have died, and I will have attained Final
Nibbāna (Final Enlightenment).
So impermanent are conditions, Monks, so unstable, so unreliable.
It is enough, Monks, to experience fading away of strong feelings towards all
conditions, enough to become free from strong feelings towards them,
enough to be liberated from them.
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This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
This was called Pācīnavaṃsa by the Tivaras,
And Vaṅkaka by the Rohitassas,
Supassa by the Suppiya people,
Vepulla by the Magadhan folk.
Impermanent, oh, are conditions, Subject to arising and vanishing.
Having arisen, they are eliminated: Their calming is peaceful.
(Reference: SN 15.20)
In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence as
it relates to the name of a mountain. He is explaining the different names this mountain
has had over time to explain its nature of impermanence.
He explains this through recounting the various lifetimes of past Buddhas and their “chief
disciples” (i.e. their most dedicated Students).
The Buddha explains his two chief disciples are “Sāriputta and Moggallāna”.
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Chapter 117
Conditioned Objects Are Impermanent
Monks, conditioned objects are impermanent; conditioned objects are
unstable; conditioned objects are unreliable.
It is enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
Monks, Sineru, the King of mountains, is 84,000 yojanas in length (yojana =
12-15 kms) and 84,000 yojanas in width; it is submerged 84,000 yojanas in
the great ocean and rises up 84,000 yojanas above the great ocean.
(1) There comes a time, Monks, when rain does not fall for many years, for
many hundreds of years, for many thousands of years, for many hundreds of
thousands of years. When rain does not fall, seed life and vegetation,
medicinal plants, grasses, and giant trees of the forest wither and dry up and
no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(2) There comes a time when, after a long time, a second sun appears. With
the appearance of the second sun, the small rivers and lakes dry up and
evaporate and no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
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