6.) If both individuals in a couple understand that it is The Teachings of The Buddha that
will lead to a peaceful mind and a peaceful household, they can dedicate themselves to
learning, reflecting, and practicing The Teachings of The Buddha basing their household
decisions in these Teachings.
Having confidence in The Buddha, access to his Teachings, and being part of a
Community of Practitioners will support a couple in their growth on The Path to
Enlightenment.
7.) If both individuals in a couple are learning, reflecting, and practicing these Teachings,
they will find that it is easier to create harmony in their relationship. With both members of
the couple practicing The Five Precepts and all the other Teachings shared by The
Buddha, they can be supportive, encouraging, and motivating to each other on The Path
to Enlightenment.
If one individual was choosing to learn and practice these Teachings while the other is
not, they will oftentimes find that it is a struggle to build and maintain a harmonious
relationship. These Teachings share topics such as practicing true love, love without
attachment in relationships, among other important Teachings. If one member of the
couple was practicing these Teachings while the other member of the couple was not, the
two individuals could experience that they are moving in opposite directions in life.
Therefore, the relationship could potentially struggle.
But, through both members of the couple creating a nurturing household based on these
Teachings, their relationship can flourish as they would both be making decisions using
the same wholesome qualities of mind. While there will still be challenges along the way,
they will have the skills and abilities to work through those challenges in a way that leads
to wholesome outcomes for everyone involved.
An Enlightened being, among other things, is a problem solver. So as one chooses to
learn, reflect, and practice these Teachings moving closer to Enlightenment, the mind will
be better prepared to face the day-to-day challenges encountered as part of living life
with a life partner by applying the guidance in these Teachings towards the challenges
faced as a couple.
8.) A Practitioner will need a well developed practice of generosity to attain
Enlightenment. A couple who is interested in a harmonious relationship can choose to
practice generosity towards each other and among all their family, friends, workers,
colleagues, Teachers, and others who support them in their life together.
Through residing “at home with a heart free of the stain of selfishness, freely generous,
openhanded, delighting in letting go, devoted to charity, delighting in giving and sharing”,
a couple will discover a more joyous way of living life. They will not only be focused on
their own needs in life, but ensuring they care for those who care for them through making
generous offerings to support those who support them in developing and maintaining a
harmonious relationship.
Practicing these eight qualities, a couple can be sure they are applying effort towards the
development and maintenance of their relationship so that it can be successful in all
respects. The Buddha explains that through practicing these eight qualities, an individual
could be predicted to be reborn among the agreeable-bodied heavenly beings should
rebirth be needed.
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The Buddha further explains that we should not despise our life partners and instead,
constantly support one another bringing each other those things that we need to sustain
our life.
We should not use speech that would be harsh or aggressive based on jealousy towards
our partner attempting to scold them, but instead, we should show politeness, kindness,
friendliness, and respect towards each other. If an individual is clinging to their partner,
the mind can easily become jealous and create division in the relationship. Through
learning how to practice true love without attachment, a couple can be highly successful
in a harmonious relationship.
If we have any type of workers that help us at home, we need to ensure we treat them
with dignity and respect, much like a member of our own family. It is the efforts of our
household employees that provide a comfortable home to reside that creates a nurturing
environment that fosters a healthy relationship.
The Buddha suggests that we do not become a “spendthrift” but instead, use our
resources wisely. A couple who puts themselves in debt can oftentimes experience stress
and anxiety in a relationship due to the financial pressures and burdens. By living a debt-
free life, this can bring even more peacefulness into one’s relationship with their life
partner. Working to eliminate craving/desire, a couple can learn to live life debt-free while
attending to their needs rather than chasing after their wants.
If a couple is interested in a healthy relationship, they will need to see their financial health
as part of cultivating and maintaining a healthy relationship. Through training the mind to
eliminate craving/desire, this can produce wiser financial decisions that leads to a
successful relationship. Allowing the mind to continue to chase after its wants through
craving/desire could be self sabotaging one’s relationship.
Not only does eliminating craving/desire/attachment bring more peacefulness to one’s
own mind, but it will also bring peacefulness into all your relationships ensuring harmony.
Relationships can be highly fulfilling, when we walk the middle way. This Teaching and
others can help you discover and walk the middle way in all your relationships so that you
can experience the lasting fulfillment of peaceful and harmonious relationships.
Deciding to progress on The Path to Enlightenment is a way to ensure you are
progressing towards the skills and abilities you will need to develop and maintain a
healthy relationship with a life partner, if you choose. Relationships can oftentimes be a
struggle, but they do not need to be if one chooses to practice true love - love without
attachment.
Detailed explanation of “True Love: Love Without Attachment” is available in this same
book series found in Chapter 15 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
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Chapter 81
Where Heavenly Beings Take Up Lodging
Ānanda, who is building a fortress at Pātaligāma?
Fortunate One, Sunidha and Vassakāra, the Magadhan ministers, are building
a fortress against the Vajjians.
Ānanda, just as if they had taken counsel with the Thirty‑Three Gods, Sunidha
and Vassakāra are building a fortress at Pātaligāma. I have seen with my
divine eye (third eye) how thousands of heavenly beings were taking up
lodging there.
And in the parts where powerful heavenly beings settled, they caused the
minds of the most powerful royal officials to pick those sites for their
dwellings, and where middle and lower‑ranking heavenly beings settled, so
too they caused the minds of royal officials of corresponding grade to pick
those sites for their dwellings.
Ānanda, as far as the Ariyan (Indo-Iranian people) land extends, as far as its
trade extends, this will be the chief city, Pātaliputta, scattering its seeds far and
wide. And Pātaliputta will face three dangers: from fire, from water, and from
internal conflict.
(Reference: UD 8.6)


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In this Teaching from Gotama Buddha, he shares that beings in the heavenly realm are
able to communicate with beings in the human realm.
He mentions how “powerful heavenly beings” “caused the minds of the most powerful
royal officials to pick those sites for their dwellings”. The Buddha mentions the same for
“middle and lower-ranking heavenly beings”.
While beings from all other realms are able to communicate with us, it is our free will
choices to determine what does or does not happen in our life. Beings from other realms
are able to communicate with us, but they are unable to force us to make any specific
decisions.
The Buddha explains that this new city will face the dangers of fire, water (i.e. floods), and
internal conflict based on observations he made through the third eye. The Buddha
observed this through the “divine eye” or “third eye”.
The “third eye” is an inward looking eye where the mind is able to become aware of
insight and wisdom not readily accessible to the unawakened mind. As the mind
awakens, it develops the ability to look inward to discover insight and truth to acquire
wisdom. The wisdom acquired helps to further liberate the mind.
Through having the third eye awakened, the mind can also become aware of things that
are happening currently or will happen in the future. We might refer to this as omniscience
or psychic abilities. Some Practitioners with an awakened third eye can read the mind of
others, know one’s past or future, and even observe one’s past or future lives. These are
all part of the special abilities that one might acquire as the mind gradually awakens
towards Enlightenment.
While these things can potentially be experienced, a Practitioner should not crave/desire
to acquire these abilities nor hold on to them if experienced. Instead, focus the mind on
liberation not holding on to these special abilities or desiring them in any way.
A Practitioner should also not use these special abilities to sustain their life through
charging fees for people to access these special abilities from you.
If the mind craves/desires acquiring these special abilities or holds on to them once
experienced, the mind will not be able to experience liberation, freedom from strong
feelings, peace, or Enlightenment.
With training of the mind, a Practitioner can then control the mind through practicing
wisdom, moral conduct, and mental discipline.
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Chapter 82
Seven Vows for Achieving the Status of
‘Ruler of the Heavenly Beings’
Monks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human
being, he was a Brāhmin youth named Magha; therefore he is called
Maghavā.
Monks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human
being, he gave gifts in city after city; therefore he is called Purindada, the
Urban Donor.
Monks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human
being, he gave gifts considerately; therefore he is called Sakka.
Monks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human
being, he gave a rest house; therefore he is called Vāsava.
Monks, Sakka, Ruler of the Heavenly Beings, thinks of a thousand matters in
a moment; therefore he is called Sahassakkha, Thousand‑eyed.
Monks, Sakka’s wife is the asura maiden named Sujā; therefore he is called
Sujampati, Sujā’s husband.
Monks, Sakka, Ruler of the Heavenly Beings, exercises supreme sovereignty
and rulership over the Tāvatiṃsa heavenly beings; therefore he is called
Ruler of the Heavenly Beings.
Monks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human
being, he adopted and undertook seven vows by the undertaking of which
he achieved the status of Sakka.
What were the seven vows?
(1)As long as I live, may I support my parents.
(2)As long as I live, may I respect the family elders.
(3)As long as I live, may I speak gently.
(4)As long as I live, may I not speak argumentatively.
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(5)As long as I live, may I reside at home with a mind free of the stain of
selfishness, freely generous, open‑handed, delighting in letting go,
devoted to charity, delighting in giving and sharing.
(6)As long as I live, may I speak the truth.
(7)As long as I live, may I be free from anger, and if anger should arise in me,
may I eliminate it. (cut it off)
(Reference: SN 11.11 and SN 11.12)
In this Teaching from Gotama Buddha, he shares seven vows that a human being
practiced in order to ultimately become Ruler of the Heavenly Beings.
While the goal of this path is not to aspire to become a “Ruler of the Heavenly Beings”
nor even be reborn in the heavenly realm at all, a Practitioner can learn and practice these
same qualities of mind in order to move the mind towards Enlightenment.
All seven of these practices would help a Practitioner progress in their life practice
towards the attainment of Enlightenment.
Supporting one’s parents, respecting elders, speaking gently, not speaking
argumentatively, practicing generosity to eliminate selfishness, speaking the truth, and
eliminating anger are all important qualities of mind to cultivate.
These are all aspects of developing one’s life practice that they would need to be
practicing, along with others, to attain Enlightenment.
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Chapter 83
Offering for the Heavenly Beings
The Perfectly Enlightened One gave thanks thus to Sunidha and Vassakāra,
the Chief Ministers of Magadha, in these verses after he had finished eating
his meal.
In whatever realm the wise man makes his home, he should feed
the virtuous leaders of the holy life.
Whatever heavenly beings there are who report this offering, they
will pay him respect and honor for this.
They tremble for him as a mother for her son, and he for whom
heavenly beings tremble is always happy.
(Reference: UD 8.6)


289

In this Teaching from Gotama Buddha, he shares how it is wise to make offerings to those
“virtuous leaders of the holy life”.
Virtuous leaders of the holy life are those individuals who are actively learning, reflecting,
and practicing these Teachings while sharing them as Teachers. If we do not take care of
The Teachers who are sharing these Teachings throughout our communities, then these
Teachings are not sustained in the world.
By a community of people making offerings to “virtuous leaders of the holy life”, they are
creating space in their community for these individuals to focus on deeply learning,
reflecting, and practicing. As a result of making offerings, the individual Teachers have the
time, space, and ability to dedicate towards their own practice of these Teachings
ensuring they are completely and utterly focused on development of their life practice.
As a result of the offerings made, Teachers should then have the ability to deeply focus on
developing their practice and then share The Teachings with those who support them.
In this way, there is an exchange.
Offerings are made to create space for people to deeply focus on developing their
practice and share these Teachings. Then, those in The Community who are providing
that support and others are able to benefit from the Teacher who is able to actively share
The Teachings that are leading them or have led them to Enlightenment for the benefit of
others.
This is all based on The Natural Law of Kamma - “cause and effect” or “action and
result”. This is the results of our decisions, our Kamma.
Through active support of individuals to deeply learn, reflect, and practice these
Teachings, a community of people then have Teachers to help them and guide them on
The Path to Enlightenment. Without practicing generosity to make offerings in support of
Teachers, a community of people would lack the ability to gain the insight of these
Teachings to progress in development of their life practice to improve the condition of
their mind and their life.
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Chapter 84
The Supreme Honor and Respect
Ānanda, prepare me a bed between these twin sāl-trees with my head to the
north. I am sleepy and would like to lie down.
Ānanda, these sāl-trees have burst forth into an abundance of untimely
blossoms, which fell upon The Tathāgata’s body, sprinkling it and covering it
in homage (respect). Divine coral-tree flowers fell from the sky, divine sandal-
wood powder fell from the sky, sprinkling and covering The Tathāgata's body
in homage (respect).
Divine music and song sound from the sky in homage (respect) to The
Tathāgata. Never before has The Tathāgata been so honored, respected,
appreciated, admired and adored.
And yet, Ānanda, whatever male or female Ordained Practitioner, male or
female Household Practitioner resides practicing The Teachings properly,
and perfectly fulfills the way of The Teachings, he or she honors The
Tathāgata, has deep respect and appreciates him and pays him the supreme
homage (respect).
Therefore, Ānanda, we will reside practicing The Teachings properly and
perfectly fulfill the way of The Teachings - this must be your goal and
objective.
(Reference: DN 16)
In this Teaching from Gotama Buddha, he shares the best way to show respect to him as
a Teacher is to “practice The Teachings”.
This is a documented miracle that takes place in the presence of Ānanda and Gotama
Buddha uses it as an opportunity to share that the best way for a Student to show
respect to him as their Teacher is to practice The Teachings as their “goal and objective”.
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Chapter 85
The Path to the Company of Brahmā
(The Brahmā-vihāras)
What, Student, is the path to the company of Brahmā (God)?
Here a Monk resides cultivating one quarter of the mind filled with
loving‑kindness, likewise the second, likewise the third, likewise the fourth; so
above, below, around, and everywhere, and to all as to himself, he resides
filling the all‑encompassing world with a mind filled with loving‑kindness,
tremendous, distinguished, measureless, without hostility, and without ill will.
When the liberation of mind by loving‑kindness is developed in this way, no
limiting action remains there, none persists there.
Just as a vigorous trumpeter could make himself heard without difficulty in the
four quarters, so too, when the liberation of mind by loving‑kindness is
developed in this way, no limiting action remains there, none persists there.
This is the path to the company of Brahmā (God).
A Monk resides cultivating one quarter with a mind filled with compassion,
likewise the second, likewise the third, likewise the fourth; so above, below,
around, and everywhere, and to all as to himself, he resides filling the
all‑encompassing world with a mind filled with compassion, tremendous,
distinguished, measureless, without hostility, and without ill will. When the
liberation of mind by compassion is developed in this way, no limiting action
remains there, none persists there.
Just as a vigorous trumpeter could make himself heard without difficulty in the
four quarters, so too, when the liberation of mind by compassion is developed
in this way, no limiting action remains there, none persists there.
This is the path to the company of Brahmā (God).
A Monk resides cultivating one quarter with a mind filled with sympathetic
joy, likewise the second, likewise the third, likewise the fourth; so above,
below, around, and everywhere, and to all as to himself, he resides filling the
all‑encompassing world with a mind filled with sympathetic joy, tremendous,
distinguished, measureless, without hostility, and without ill will. When the
liberation of mind by sympathetic joy is developed in this way, no limiting
action remains there, none persists there.
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Just as a vigorous trumpeter could make himself heard without difficulty in the
four quarters, so too, when the liberation of mind by sympathetic joy is
developed in this way, no limiting action remains there, none persists there.
Again, a Monk resides cultivating one quarter with a mind filled with
equanimity, likewise the second, likewise the third, likewise the fourth; so
above, below, around, and everywhere, and to all as to himself, he resides
filling the all‑encompassing world with a mind filled with equanimity,
tremendous, distinguished, measureless, without hostility, and without ill will.
When the liberation of mind by equanimity is developed in this way, no limiting
action remains there, none persists there.
Just as a vigorous trumpeter could make himself heard without difficulty in the
four quarters, so too, when the liberation of mind by equanimity is developed in
this way, no limiting action remains there, none persists there.
This too is the path to the company of Brahmā (God).
(Reference: MN 97)


293

In this Teaching from Gotama Buddha, he shares The Brahmā-vihāras helping Students to
understand learning and practicing these is “the path to the company of Brahmā (God)” as
part of a rebirth in the heavenly realm, but that is not the goal.
The qualities of mind that are needed to attain a rebirth in the heavenly realm are the same
qualities of mind that need to be cultivated to attain Enlightenment. The goal is to attain
Enlightenment to eliminate discontentedness and escape The Cycle of Rebirth.
A well developed understanding and practice of The Brahmā-vihāras is an important part
of The Path to Enlightenment. Without a well developed practice of The Brahmā-vihāras,
a Practitioner would be unable to attain Enlightenment.
Cultivating Healthy Mental States: Loving-kindness, Compassion, Sympathetic Joy,
and Equanimity
As you learn and implement The Teachings of Gotama Buddha, you will need to cultivate
the healthy mental states of loving-kindness, compassion, sympathetic joy, and
equanimity to attain Enlightenment.
These four (4) mental states are often referred to as “The Brahmā-vihāras”.
The Four (4) Brahmā-vihāras are:
1.) Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment.
A genuine interest in seeing all beings be well.
2.) Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
3.) Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute
to it.
4.) Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
These mental states can be cultivated through meditation and in your daily life. Your
intentions, speech, and actions should emanate from these mental states.
Loving-kindness is the remedy for anger, hatred, ill will, hostility, aggression, and other
harsh intentions, speech, and actions. Loving-kindness also helps eliminate judgment of
others looking down on them with arrogance or conceit. A Practitioner can train the mind
to treat all beings in polite, kind, friendly, and respectful way, without judgment.
Compassion is the remedy for lack of care, indifference, worry, and anxiety.
Sympathetic joy is the remedy for envy, jealousy, and pride.
Equanimity is the remedy for an overactive mind that has restlessness and worry.
Equanimity will also assist a Practitioner to eliminate measuring and comparing beings
treating all beings equally.
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As you experience life, it is important to practice equanimity in all situations. Mental
calmness, composure, and evenness of temper while treating everyone impartially without
judgment, are mental states that will help you trust all beings.
One way of cultivating these mental states is through generous deeds, practicing
generosity. Through the practice of giving and helping others, you do so with a mind of
loving-kindness, compassion, sympathetic joy, and equanimity.
No one can give you a magic potion or secret spell that will cultivate these qualities for
the mind. You will need to apply these in practice through your intentions, speech, and
actions.
Meditation can help you cultivate these mental states internally so that your intentions,
speech, and actions emanate these mental qualities. Give the mind time to gradually
cultivate these mental states through meditation and your life practice.
By practicing these mental states and ensuring that your intentions, speech, and actions
reflect these mental qualities, you will ensure you are producing healthy and wholesome
Kamma at all times.
Another quality of the mind that you need to cultivate is one of generosity. Generosity is to
give and help others without any expectation of benefit for yourself. Through giving and
helping others, we develop loving-kindness and compassion while also practicing non-
attachment to our own possessions or wealth. By sharing, the mind practices generosity
and non-attachment, which helps the mind to realize the interconnected nature of all
beings through sharing with humanity.
We can also be giving with our time and effort. By helping others through our unselfish
acts of giving our time and effort for beneficial causes, we are producing good and
healthy benefit to other beings and to humanity while applying effort to eliminate
selfishness. The unEnlightened mind will oftentimes pursue its own selfish desires but this
can be remedied through giving and sharing.
You should make regular efforts to help others in need through giving with daily efforts to
strive in cultivating loving-kindness, compassion, sympathetic joy, and equanimity.
The Path to Enlightenment encompasses many Teachings a Practitioner will need to learn
and practice to attain Enlightenment. The Brahmā-vihāras are four mental states that are
crucial in the development of the mind. It is not until a Practitioner has fully cultivated The
Brahmā-vihāras and practice them daily that the mind will move closer to Enlightenment.
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Chapter 86
The Difference Between the Instructed
Noble Disciple and Uninstructed Worldling
Monks, there are these four kinds of persons found existing in the world.
What four?
(1) Here, Monks, distant from sense-desires, distant from unwholesome
mental states, enters and resides in the first Jhāna, which is with thinking
and pondering, based in seclusion, filled with excitement and joy. He enjoys
it, motivated towards it, and finds satisfaction in it. If he is firm in it, focused
on it, often resides in it, and has not lost it when he dies, he is reborn in
companionship with the heavenly beings of Brahmā’s (God’s) company.
The life span of the heavenly beings of Brahmā’s (God’s) company is an eon
(indescribable period of time). The worldling remains there all his life, and
when he has completed the entire life span of those heavenly beings, he
goes to hell, to the animal realm, or to the realm of afflicted spirits. But The
Perfectly Enlightened One’s disciple remains there all his life, and when he
has completed the entire life span of those heavenly beings, he attains Final
Nibbāna (Final Enlightenment) in that very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(2) Again, some person, with the subsiding of thinking and pondering, by
gaining inner tranquility and oneness of mind, he enters and resides in the
second Jhāna, which is without thinking and pondering, based in
concentration, filled with excitement and joy. He enjoys it, motivated towards
it, and finds satisfaction in it. If he is firm in it, focused on it, often resides in
it, and has not lost it when he dies, he is reborn in companionship with the
heavenly beings of streaming radiance.
The life span of the heavenly beings of streaming radiance is two eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple
remains there all his life, and when he has completed the entire life span of
those heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that
very same state of existence.
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This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(3) Again, some person, with the fading away of excitement, remaining
imperturbable (unable to be upset or excited; calm; serene), mindful and
clearly aware, he experiences in himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. He enjoys it, motivated towards it, and finds satisfaction in it. If
he is firm in it, focused on it, often resides in it, and has not lost it when he
dies, he is reborn in companionship with the heavenly beings of refulgent
glory.
The life span of the heavenly beings of refulgent glory is four eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple
remains there all his life, and when he has completed the entire life span of
those heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that
very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(4) Again, some person, having given up pleasure and pain, and with the
fading away of former gladness and sadness, he enters and resides in the
fourth Jhāna, which is beyond pleasure and pain, and purified by equanimity
and mindfulness. He enjoys it, motivated towards it, and finds satisfaction in
it. If he is firm in it, focused on it, often resides in it, and has not lost it when
he dies, he is reborn in companionship with the heavenly beings of great
fruit.
The life span of the heavenly beings of great fruit is five hundred eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple
remains there all his life, and when he has completed the entire life span of
those heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that
very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
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These, Monks, are the four kinds of persons found existing in the world.
(Reference: AN 4.123)
In this Teaching from Gotama Buddha, he shares the four kinds of persons found existing
in the world.
While The Buddha shares this Teaching in this unique way, this is not the only Teaching he
taught related to “The Four Kinds of Persons Found Existing in The World”. He is not
sharing this as, these are the “only” four kinds of persons found existing in the world.
Instead, these are four types of people found existing in the world.
The Buddha shares the difference between an uninstructed worldling and an instructed
Noble Disciple as they enter and reside in the Jhānas.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
The Buddha explains the difference is that upon both of these two types of beings
experience the Jhānas and then rebirth into the heavenly realm, the uninstructed
worldling will live out that existence and then be reborn into the realm of hell, animal, or
afflicted spirits. But, an instructed Noble Disciple will attain Final Enlightenment in the
heavenly realm.
As has been shared multiple times in this book, the goal for a Practitioner is to attain
Enlightenment in this very life, not in their next existence.
There is no guarantee where you will be reborn upon death, therefore, it would be unwise
to take a chance on rebirth into a heavenly realm and think that one will experience
Enlightenment in that existence.
Instead, do what Gotama Buddha did. Become determined, dedicated, and diligent to
learn, reflect, and practice in this life to experience Enlightenment in this very life. As
discontentedness gradually diminishes in the mind, you will be so thankful that you
focused on progressing towards Enlightenment. And, if you attain Enlightenment, then
you will live the rest of your life with a peaceful, calm, serene, and content mind with joy -
permanently.
What else could be more rewarding or beneficial for one’s life than to completely
and entirely eliminate discontentedness from the mind?
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Chapter 87
Rebirth of One Reflecting on Impermanence
Monks, there are these four kinds of persons found existing in the world.
What four?
(1) Here, Monks, distant from sense-desires, distant from unwholesome
mental states, enters and resides in the first Jhāna, which is with thinking
and pondering, based in seclusion, filled with excitement and joy.
He contemplates whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
(2) Again, some person, with the subsiding of thinking and pondering, by
gaining inner tranquility and oneness of mind, he enters and resides in the
second Jhāna, which is without thinking and pondering, based in
concentration, filled with excitement and joy.
He contemplates whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
(3) With the fading away of excitement, remaining imperturbable (unable to
be upset or excited; calm; serene), mindful and clearly aware, he experiences
in himself the joy of which the Noble Ones say: 'Peaceful is he who resides
with equanimity and mindfulness', he enters the third Jhāna.
He contemplates whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
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misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
(4) With having given up pleasure and pain, and with the fading away of
former gladness and sadness, he enters and resides in the fourth Jhāna,
which is beyond pleasure and pain, and purified by equanimity and
mindfulness.
He contemplates whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
These, Monks, are the four kinds of persons found existing in the world.
(Reference: AN 4.124)
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In this Teaching from Gotama Buddha, he shares another depiction of the four kinds of
persons found existing in the world.
The Buddha is describing the Jhānas and that as one enters and resides in the Jhānas,
that “He contemplates whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as impermanent, as
discontentedness, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as
disintegrating, as empty, as non‑self”.
Essentially The Buddha is describing that one understands and reflects on The Five
Aggregates of form, feeling, perception, volitional formations (choices/decisions), and
consciousness. In doing so, a Practitioner will understand that The Five Aggregates are
impermanent and should not be clung to as that would only cause discontentedness in
the mind. And, that a Practitioner will understand The Five Aggregates are not “the self”,
they are “non-self” or “not the self”.
Impermanence, discontentedness and non-self are referred to as The Three Universal
Truths.
The Buddha explains that a Practitioner who understands and practices The Three
Universal Truths will, “with the breakup of the body, after death, he is reborn in
companionship with the heavenly beings of the pure abodes. This is a rebirth not shared
with worldlings”.
In other words, an uninstructed individual (i.e. worldling) would not know The Three
Universal Truths nor see them as the truth. They would have not trained the mind to see
clearly and understand these important truths about The Natural Laws of Existence.
Therefore, with this lack of wisdom and development of the mind, they would not
experience a rebirth “in companionship with the heavenly beings of the pure abodes”.
Detailed explanation of The Three Universal Truths is available in this same book series
found in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of The Five Aggregates is available in this same book series found in
Chapter 7 of the book “Walking The Path with The Buddha” (Volume 2).
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Chapter 88
The Future Destination of the Instructed Noble
Disciple Filled with The Brahmā-vihāras Versus
the Uninstructed Worldlings
Monks, there are these four kinds of persons found existing in the world.
What four?
(1) Here, Monks, some person resides cultivating one quarter with a mind filled
with loving‑kindness, likewise the second quarter, the third quarter, and the
fourth quarter. Thus above, below, across, and everywhere, and to all as to
himself, he resides filling the entire world with a mind filled with
loving‑kindness, tremendous, distinguished, measureless, without hostility,
without ill will.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,
focused on it, often resides in it, and has not lost it when he dies, he is reborn
in companionship with the heavenly beings of Brahmā’s (God’s) company.
The life span of the heavenly beings of Brahmā’s (God’s) company is an eon
(indescribable period of time). The worldling remains there all his life, and
when he has completed the entire life span of those heavenly beings, he goes to
hell, to the animal realm, or to the realm of afflicted spirits. But The Perfectly
Enlightened One’s disciple remains there all his life, and when he has
completed the entire life span of those heavenly beings, he attains Final
Nibbāna (Final Enlightenment) in that very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(2) Again, some person resides cultivating one quarter with a mind filled with
compassion, likewise the second quarter, the third quarter, and the fourth
quarter. Thus above, below, across, and everywhere, and to all as to himself,
he resides filling the entire world with a mind filled with compassion,
tremendous, distinguished, measureless, without hostility, without ill will.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,
focused on it, often resides in it, and has not lost it when he dies, he is reborn
in companionship with the heavenly beings of streaming radiance.
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The life span of the heavenly beings of streaming radiance is two eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains
there all his life, and when he has completed the entire life span of those
heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very
same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(3) Again, some person resides cultivating one quarter with a mind filled with
sympathetic joy, likewise the second quarter, the third quarter, and the
fourth quarter. Thus above, below, across, and everywhere, and to all as to
himself, he resides filling the entire world with a mind filled with sympathetic
joy, tremendous, distinguished, measureless, without hostility, without ill will.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,
focused on it, often resides in it, and has not lost it when he dies, he is reborn
in companionship with the heavenly beings of refulgent glory.
The life span of the heavenly beings of refulgent glory is four eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains
there all his life, and when he has completed the entire life span of those
heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very
same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(4) Again, some person here resides cultivating one quarter with a mind filled
with equanimity, likewise the second quarter, the third quarter, and the fourth
quarter. Thus above, below, across, and everywhere, and to all as to himself,
he resides filling the entire world with a mind filled with equanimity,
tremendous, distinguished, measureless, without hostility, without ill will.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,
focused on it, often resides in it, and has not lost it when he dies, he is reborn
in companionship with the heavenly beings of great fruit.
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The life span of the heavenly beings of great fruit is five hundred eons. The
worldling remains there all his life, and when he has completed the entire life
span of those heavenly beings, he goes to hell, to the animal realm, or to the
realm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains
there all his life, and when he has completed the entire life span of those
heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very
same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
These, Monks, are the four kinds of persons found existing in the world.
(Reference: AN 4.125)
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In this Teaching from Gotama Buddha, he shares the future destination of the instructed
Noble Disciple filled with The Brahmā-vihāras versus the uninstructed worldlings.
As shared in a previous Chapter, The Brahmā-vihāras are: Loving-kindness, Compassion,
Sympathetic Joy, and Equanimity. A Practitioner would need to develop and cultivate The
Brahmā-vihāras to progress towards and attain Enlightenment.
The Buddha shares the difference between an uninstructed worldling and an instructed
Noble Disciple as they develop and practice The Brahmā-vihāras.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
The Buddha explains the difference is that upon both of these two types of beings who
are actively developing and practicing The Brahmā-vihāras and they then experience
rebirth into the heavenly realm, the uninstructed worldling will live out that existence and
then be reborn into the realm of hell, animal, or afflicted spirits. But, an instructed Noble
Disciple will attain Final Enlightenment in the heavenly realm.
As has been shared multiple times in this book, the goal for a Practitioner is to attain
Enlightenment in this very life, not in their next existence.
There is no guarantee where you will be reborn upon death, therefore, it would be unwise
to take a chance on rebirth into a heavenly realm and think that one will experience
Enlightenment in that existence.
Instead, do what Gotama Buddha did. Become determined, dedicated, and diligent to
learn, reflect, and practice in this life to experience Enlightenment in this very life. As
discontentedness gradually diminishes in the mind, you will be so thankful that you
focused on progressing towards Enlightenment. And, if you attain Enlightenment, then
you will live the rest of your life with a peaceful, calm, serene, and content mind with joy -
permanently.
What else could be more rewarding or beneficial for one’s life than to completely
and entirely eliminate discontentedness from the mind?
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Chapter 89
Rebirth of a Person Cultivating
The Brahmā-vihāras and
Reflecting on Impermanence
Monks, there are these four kinds of persons found existing in the world.
What four?
(1) Here, Monks, some person resides filling one quarter with a mind filled
with loving‑kindness, likewise the second quarter, the third quarter, and the
fourth quarter. Thus above, below, across, and everywhere, and to all as to
himself, he resides filling the entire world with a mind filled with
loving‑kindness, tremendous, distinguished, measureless, without hostility,
without ill will.
He reflects on whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
(2) Again, some person resides filling one quarter with a mind filled with
compassion, likewise the second quarter, the third quarter, and the fourth
quarter. Thus above, below, across, and everywhere, and to all as to himself,
he resides filling the entire world with a mind filled with compassion,
tremendous, distinguished, measureless, without hostility, without ill will.
He reflects on whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
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(3) Again, some person resides filling one quarter with a mind filled with
sympathetic joy, likewise the second quarter, the third quarter, and the fourth
quarter. Thus above, below, across, and everywhere, and to all as to himself,
he resides filling the entire world with a mind filled with sympathetic joy,
tremendous, distinguished, measureless, without hostility, without ill will.
He reflects on whatever objects there related to form, feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, as discontentedness, as a disease, as a boil, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With
the breakup of the body, after death, he is reborn in companionship with the
heavenly beings of the pure abodes.
This is a rebirth not shared with worldlings.
(4) Again, some person resides filling one quarter with a mind filled with
equanimity, likewise the second quarter, the third quarter, and the fourth
quarter. Thus above, below, across, and everywhere, and to all as to himself,
he resides filling the entire world with a mind filled with equanimity,
tremendous, distinguished, measureless, without hostility, without ill will.
He reflects on whatever objects there related to form, feeling, perception,
volitional formation (choices/decisions), and consciousness as impermanent,
as discontentedness, as a disease, as a boil, as a dart, as misery, as an
affliction, as alien, as disintegrating, as empty, as non‑self. With the breakup
of the body, after death, he is reborn in companionship with the heavenly
beings of the pure abodes.
This is a rebirth not shared with worldlings.
These, Monks, are the four kinds of persons found existing in the world.
(Reference: AN 4.126)
In this Teaching from Gotama Buddha, he shares guidance very similar to previous
Chapters in this book with the combination of The Brahmā-vihāras, The Five Aggregates,
and The Three Universal Truths.
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Chapter 90
The Distinction Between the Instructed Noble
Disciple with Formless Attainments and the
Uninstructed Worldling
Monks, there are these three kinds of persons found existing in the world.
What three?
(1) Here, Monks, with the complete overcoming of perceptions of forms, with
the passing away of perceptions of sensory impingement, with non‑attention
to perceptions of diversity, [perceiving] ‘space is infinite,’ some person enters
and resides in the base of the infinity of space.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in
it, focused on it, often resides in it, and has not lost it when he dies, he is
reborn in companionship with the heavenly beings of the base of the infinity
of space.
The life span of the heavenly beings of the base of the infinity of space is
20,000 eons. The worldling remains there all his life, and when he has
completed the entire life span of those heavenly beings, he goes to hell, to
the animal realm, or to the realm of afflicted spirits. But The Perfectly
Enlightened One’s disciple remains there all his life, and when he has
completed the entire life span of those heavenly beings, he attains Final
Nibbāna (Final Enlightenment) in that very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(2) Again, by completely overcoming the base of the infinity of space,
[perceiving] ‘consciousness is infinite,’ someone here enters and resides in
the base of the infinity of consciousness.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in
it, focused on it, often resides in it, and has not lost it when he dies, he is
reborn in companionship with the heavenly beings of the base of the infinity
of consciousness.
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The life span of the heavenly beings of the base of the infinity of
consciousness is 40,000 eons. The worldling remains there all his life, and
when he has completed the entire life span of those heavenly beings, he
goes to hell, to the animal realm, or to the realm of afflicted spirits. But The
Perfectly Enlightened One’s disciple remains there all his life, and when he
has completed the entire life span of those heavenly beings, he attains Final
Nibbāna (Final Enlightenment) in that very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
(3) Again, Monks, by completely overcoming the base of the infinity of
consciousness [perceiving] ‘there is nothing,’ some person here enters and
resides in the base of nothingness.
He enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in
it, focused on it, often resides in it, and has not lost it when he dies, he is
reborn in companionship with the heavenly beings of the base of
nothingness.
The life span of the heavenly beings of the base of nothingness is 60,000
eons. The worldling remains there all his life, and when he has completed the
entire life span of those heavenly beings, he goes to hell, to the animal realm,
or to the realm of afflicted spirits. But The Perfectly Enlightened One’s
disciple remains there all his life, and when he has completed the entire life
span of those heavenly beings, he attains Final Nibbāna (Final
Enlightenment) in that very same state of existence.
This is the distinction, the disparity, the difference between the instructed
Noble Disciple and the uninstructed worldling, that is, when there is future
destination and rebirth.
These, Monks, are the three kinds of persons found existing in the world.
(Reference: AN 3.116)
In this Teaching from Gotama Buddha, he shares guidance very similar to previous
Chapters in this book related to the attainments of “the base of the infinity of space”, “the
base of the infinity of consciousness”, and “the base of nothingness”.
Detailed explanation of these attainments is available in this same book series found in
Chapter 13 of the book “Breathing Mindfulness Meditation” (Volume 7).
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Chapter 91
Fruits from Residing in Formless Perceptions and
Considering Impermanence
Here, with the complete overcoming of perceptions of forms, with the
passing away of perceptions of sensory impingement, with non‑attention to
perceptions of diversity, [perceiving] ‘space is infinite,’ a Monk enters and
resides in the base of the infinity of space.
He considers whatever objects exist there related to feeling, perception,
volitional formations (choices/decisions), and consciousness as
impermanent, discontentedness, an illness, a boil, a dart, misery, affliction,
alien, disintegrating, empty, and non‑self.
He turns his mind away from those objects and directs it to the deathless
element (Enlightenment) thus: ‘This is peaceful, this is superb, that is, the
stilling of all activities, the letting go of all material gain, the destruction of
craving, freedom from strong feelings, elimination, Nibbāna (Enlightenment).’
If he is firm in this, he attains the destruction of the taints (fetters). But if he
does not attain the destruction of the taints because of that craving for The
Teachings, because of that excitement in The Teachings, then, with the
complete destruction of the five lower fetters, he becomes one of
spontaneous birth, due to attain Final Nibbāna (Final Enlightenment) there
without ever returning from that world.
Just as an archer or an archer’s apprentice undergoes training on a straw
man or a heap of clay, and then at a later time becomes a long‑distance
shooter, a sharp‑shooter, one who splits a great body.
(In reference to the base of infinite consciousness, and the base of
nothingness, identical Teachings to the base of infinite space were spoken.
The cases of ‘the first Jhāna, the second Jhāna, the third Jhāna, and the
fourth Jhāna’ were spoken but the difference is to see impermanence in The
Five Aggregates; Form, Feeling, Perception, Volitional Formations (Choices/
Decisions), and Consciousness.)
(Reference: AN 9.36)


In this Teaching from Gotama Buddha, he shares how the attainments of “the base of
infinite space”, “the base of infinite consciousness”, “the base of nothingness”, and the
first, second, third, and fourth Jhānas, all lead to “destruction of the taints (fetters)”.
The “destruction of the taints (fetters)” is to eliminate The Ten Fetters and once
accomplished, the mind is Enlightened. Upon death, an Enlightened being will experience
Final Enlightenment.
If a Practitioner does not progress to Enlightenment and Final Enlightenment in this
human realm through the complete elimination of The Ten Fetters, but instead, they may
with the “complete destruction of the five lower fetters, he becomes one of spontaneous
birth, due to attain Final Nibbāna (Final Enlightenment) there without ever returning from
that world”. The Buddha is explaining that one who eliminates the five lower fetters/taints/
pollution of mind will attain the third Stage of Enlightenment as a Non-Returner. A Non-
Returner from the human realm will be reborn in the heavenly realm attaining
Enlightenment and Final Enlightenment from that realm in their next existence without
returning back to the human realm.
The Buddha explains “Just as an archer or an archer’s apprentice undergoes training on a
straw man or a heap of clay, and then at a later time becomes a long‑distance shooter, a
sharp‑shooter, one who splits a great body”. He is sharing that just like training as an
archer requires the gradual development of their skills and abilities that ultimately leads to
the final goal as “a long-distance shooter, a sharp-shooter”, the attainments described in
this Teaching lead to the final goal of Enlightenment and Final Enlightenment.
Without a Practitioner progressing through the attainments, they would be unable to
progress through to the first, second, third, and fourth Stages of Enlightenment to
ultimately experience Final Enlightenment.
Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
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In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
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transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
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The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
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An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as "undeclared".
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Chapter 92
The Heavenly Beings of the Pure Abodes
Once, Monks, I was staying at Ukkaṭṭha in the Subhaga grove at the foot of a
great sāl‑tree. And as I resided there in seclusion it occurred to me: There is
no abode of beings easily accessible that has not been visited by me for so
long as that of the heavenly beings of the Pure Abodes. Suppose I were to visit
them now?
And then, as swiftly as a strong man might stretch his flexed arm, or flex it
again, I vanished from Ukkaṭṭha and appeared among the Aviha heavenly
beings.
And many thousands of them came to me, saluted me, and stood to one side.
Then they said:
Sir, it is ninety‑one eons since The Buddha Vipassī appeared in the world.…
And we, Sir, who lived the holy life with guidance from The Buddha Vipassī,
having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me, and stood to one side.
Then they said:
Sir, it is thirty‑one eons since The Buddha Sikhī appeared in the world.
And we, Sir, who lived the holy life with guidance from The Buddha Sikhī,
having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me, and stood to one side.
Then they said:
Sir, it is in the same thirty‑first eon since The Buddha Vessabhū appeared in
the world.
And we, Sir, who lived the holy life with guidance from The Buddha
Vessabhū, having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me, and stood to one side.
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Then they said:
Sir, in this present fortunate eon since The Buddha Kakusandha appeared in
the world.
And we, Sir, who lived the holy life with guidance from The Buddha
Kakusandha, having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me and stood to one side.
Then they said:
Sir, in this present fortunate eon since The Buddha Konāgamana appeared in
the world.
And we, Sir, who lived the holy life with guidance from The Buddha
Konāgamana, having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me, and stood to one side.
Then they said:
Sir, in this present fortunate eon since The Buddha Kassapa appeared in the
world.
And we, Sir, who lived the holy life with guidance from The Buddha Kassapa,
having freed ourselves from sense‑desires, have arisen here.
And many thousands of them came to me, saluted me, and stood to one side.
They said:
Sir, in this fortunate eon now The Buddha has arisen in the world. He was
born of Khattiya ethnic group, and arose in a Khattiya family; he is of the
Gotama clan; …
And we, Sir, who have lived the holy life under The Buddha, having freed
ourselves from sense‑desires, have arisen here.
Then I went with the Aviha heavenly beings to see the Atappa heavenly
beings, and with these to see the Sudassa heavenly beings, and with these
to see the Sudassī heavenly beings, and with all of these to see the Akaniṭṭha
heavenly beings.
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And there many thousands of heavenly beings came, saluted me, and stood to
one side, saying:
Sir, it is ninety‑one eons since The Buddha Vipassī appeared in the world …
And so it is, Monks, that by his penetration of the fundamentals of The
Teachings that The Tathāgata remembers the past Buddhas who have
attained Final Nibbāna (Final Enlightenment), cutting through multiplicity,
blazing a trail, have exhausted the round, have passed by all
discontentedness; he recalls their births, their names, their clan, their life
span, their twin‑disciples, their assemblies of disciples: These Fortunate
Buddha’s were born thus, were called thus, thus was their clan, thus was
their morality, their Teachings, their wisdom, their residing, thus was their
liberation.
(Reference: DN 14)
In this Teaching from Gotama Buddha, he shares his recall of past Buddhas that existed,
taught, and as a result, there are heavenly beings who reside in the heavenly realm that
once studied with those past Buddhas.
Prior to the awakening and arising of a Buddha, the heavenly realm typically has very few
beings. In order to experience a rebirth in the heavenly realm, beings would need to learn
and practice The Teachings of a Buddha.
Through learning, reflecting, and practicing The Teachings of a Buddha, human beings
are able to improve their wisdom, moral conduct, and mental discipline to attain
Enlightenment. But, if they fall short of Enlightenment, they are oftentimes reborn in the
heavenly realm.
Prior to a Buddha’s awakening and arising in the world, The Teachings that lead to
Enlightenment are largely unknown to the world. It is the responsibility of a Buddha to
provide guidance during their lifetime, to those who choose to be taught, sharing The
Teachings that lead to Enlightenment. The same Teachings that lead to Enlightenment, if
Enlightenment is not attained, will in many cases, lead to rebirth in the heavenly realm.
During the lifetime of a Buddha, there will be countless Enlightened beings that awaken.
Additionally, there will be countless beings who are reborn into the heavenly realm.
The Buddha’s description of interacting with heavenly beings who were reborn there
based on previous Buddhas’ Teachings, helps to illustrate his ability to interact with
heavenly beings and that the heavenly realm has countless beings experiencing rebirth
during the lifetime of a Buddha.
A Buddha does not gain, expect, nor want anything for sharing their Teachings. A
Buddha is not required to share their Teachings with the world but instead, chooses
to do so out of loving-kindness and compassion for the world, to end all
discontentedness and the suffering it causes.
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Chapter 93
The Heavenly Beings from Ten World‑Systems
Coming to See The Tathāgata and
His Order of Monks
Monks, it has often happened that the heavenly beings from ten
world‑systems have come to see The Tathāgata and his order of Monks. So
it has been with the supreme Buddhas of the past, and so it will be with that
of the future, as it is with me now. I will detail for you the names of the
groups of heavenly beings, announce them and teach them to you.
Pay close attention, and I will speak…
Seven thousand yakkhas of Kapila’s realm,
Well‑endowed with power and mighty skills,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
And six thousand yakkhas from Himālaya,
Of varied hue, and well‑endowed with powers,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
From Sāta’s Mount three thousand yakkhas more
Of varied hue, and well‑endowed with powers,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
The sum is sixteen thousand yakkhas all,
Of varied hue, and well‑endowed with powers,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
Of Vessāmitta’s host five hundred more
Of varied hue, and well‑endowed with powers,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
Kumbhīra too from Rājagaha comes
(Whose dwelling‑place is on Vepulla’s slopes):
A hundred thousand yakkhas follow him.
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King Dhataraṭṭha, ruler of the East,
The gandhabbas’ Lord, a mighty King,
Has come with company. Many sons
Are his, who all bear Indra’s name,
All well‑endowed with mighty skills,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
King Virūḷha, ruler of the South,
The Kumbaṇḍhas’ lord, a mighty King,
Has come with company. Many sons
Are his, who all bear Indra’s name,
All well‑endowed with mighty skills,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
Virūpakkha, ruler of the West,
Ruler of nāgas and a mighty King,
Has come with company. Many sons
Are his, who all bear Indra’s name,
All well‑endowed with mighty skills,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
King Kuvera, ruler of the North,
Ruler of Yakkhas and a mighty King,
Has come with company. Many sons
Are his, who all bear Indra’s name,
All well‑endowed with mighty skills,
Fair to see, with splendid train have come
Rejoicing to this wood to see such Monks.
From the East King Dhataraṭṭha shone,
From South Virūlhaka, and from the West
Virūpakkha, Kuvera from the North:
Thus ranged in Kapilavatthu’s wood
The Four Great Kings in all their splendor stood.
With them came their vassals versed in guile,
Skilled deceivers all: Kuṭeṇḍu first,
Then Veṭeṇḍu, Viṭu and Viṭucca,
Candana and Kāmaseṭṭha next,
Kinnughaṇḍu and Nighaṇḍu, these,
Panāda, Opamañña, Mātali
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(Who was the heavenly beings’ charioteer), Naḷa,
Cittasena of the gandhabbas,
Rājā, Janesabha, Pañcasikha,
Timbarū with Suriyavaccasā
His daughter — these, and more, rejoicing came
To that wood to see the Buddha’s Monks.
From Nabhasa, Vesāli, Tacchaka
Came Nāgas, Kambalas, Assataras,
Payāgas with their kin. From Yamunā
Dhataraṭṭha came with splendid host,
Erāvana too, the mighty nāga chief
To the forest meeting‑place has come.
And the twice‑born, winged and clear of sight,
Fierce garuḍa birds (the nāgas’ foes) have come
Flying here — Citrā and Supaṇṇā.
But here the nāga Kings are safe: the Lord
Has imposed a truce. With gentle speech
They and the nāgas share the Buddha’s peace.
Asuras too, whom Indra’s hand once struck,
Ocean‑dwellers now, in magic skilled,
Vāsava’s resplendent brothers came,
The Kālakañjas, terrible to see,
Dānaveghasas, Vepacitti,
Sucitti and Pahārādha too,
Fell Namucī, and Bali’s hundred sons
(Who all were called Veroca) with a band
Of warriors who joined their master Rāhu,
Who had come to wish their meeting well.
Gods of water, earth, fire, and wind,
The Varuṇas and their retainers. Soma
And Yasa too. Heavenly beings born of love
And compassion, with a splendid train,
These ten, with tenfold varied hosts, …
Veṇhu too with his Sahalis came,
The Asamas, the Yāma twins, and those
Heavenly beings who attend on moon and sun,
Constellation‑gods, sprites of clouds,
Sakka Ruler of the Heavenly Beings, ancient donor,
These ten, with tenfold varied hosts, …
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The Sahabhus, radiant, bright, came next,
Fiery‑crested. The Ariṭṭhakas,
The Rojas, cornflower‑blue, with Varuṇā
And Sahadhammā, Accutā, Anejakā,
Sūleyya, Rucirā, the Vāsavanesis,
These ten, with tenfold varied hosts, …
The Samānas and Mahā‑Samānas both,
Beings manlike and more than manlike came,
The ‘Pleasure‑corrupted’ and ‘Mind‑corrupted’ gods,
Green heavenly beings, and the red ones too,
Pāragas, Mahā‑Pāragas with train,
These ten, with tenfold varied hosts, …
Sukkas, Karumhas, Aruṇas, Veghanasas,
Follow in the Odātagayhas’ wake.
Vicakkhaṇas, Sadāmattas, Harāgajas,
Those gods called ‘Mixed in Splendor’, and Pajunna
The Thunderer, who also causes rain,
These ten, with tenfold varied hosts, …
The Khemiyas, the Tusitas and Yāmas,
The Kaṭṭhakas with train, Lambītakas,
The Lāma chiefs, and the gods of flame
(The Āsavas), those who excite in shapes
They’ve made, and those who seize on others’ work,
These ten, with tenfold varied hosts, …
These sixty heavenly being‑hosts, of varied kinds,
All came arranged in order of their groups,
And others too, in due array. They said:
‘He who’s transcended birth, he for whom
No obstacle remains, who’s crossed the flood,
Him, fetterless, we’ll see, the Mighty One,
Traversing free without transgression, as
It were the moon that passes through the clouds.’
SuBrahmā next, and with him Paramatta,
Sanankumāra, Tissa, who were sons
Of the Mighty One, these also came.
Mahā‑Brahmā, who ruled a thousand worlds,
In the Brahmā‑world supreme, arisen there,
Shining bright, and terrible to see,
With all his train. Ten lords of his who each
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Rule a Brahmā‑world, and in their midst
Hārita, who ruled a hundred thousand.
And when all these had come in vast array,
With Indra and the hosts of Brahmā too,
Then too came Māra’s hosts, and now observe
That Black One’s folly. For he said:
‘Come on, seize and bind them all! With lust
We’ll catch them all! Surround them all about,
Let none escape, whoever he may be!’
Thus the war-lord urged his murky troops.
With his palm he struck the ground, and made
A horrid din, as when a storm-cloud bursts
With thunder, lightning and with heavy rain —
And then—shrank back, enraged, but powerless!
And He-Who-Knows-by-Wisdom saw all this
And understood its meaning. To his Monks he said:
‘The hosts of Māra come, Monks — pay good heed!’
They heard the Buddha’s words, and stayed alert.
And Māra’s hosts drew back from those on whom
Neither crave nor fear could gain a hold.
‘Victorious, transcending fear, they’ve won:
His followers rejoice with all the world!’
(Reference: DN 20)
324


In this Teaching from Gotama Buddha, he shares a recounting of all the groups of
heavenly beings.
He explains that “heavenly beings from ten world-systems have come to see The
Tathāgata and his order of Monks” and this was also experienced by all “the supreme
Buddhas of the past” and “it will be [experienced by] that of the future” “as it is with me
now”.
At the end of this Teaching, The Buddha explains that a Practitioner who “knows-by-
wisdom” and “understood its meaning” of these Teachings, that Māra will come to visit
them but through staying alert, Māra’s hosts drew back from those who do not have
craving nor fear because Māra could not get a hold of the mind.
Through becoming victorious, transcending fear, the Practitioners of these Teachings who
attain Enlightenment have won and can rejoice with all of the world.
Māra the Evil One is an unwholesome being who roams the world influencing unskillful,
unbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways
to entice and lure an individual into conduct that would result in unwholesome results.
Other traditions may refer to this entity as Satan, The Devil, or other names associated
with a devilish being who is associated with the Realm of Hell looking to cause calamity
for all beings here on earth attempting to influence human beings to create “hell on
earth”.
Through training the mind in these Teachings, a Practitioner eventually gets to the Jhānas
where the mind is protected and no longer influenced by Māra the Evil One. A mind that
has entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to
influence a Practitioner as their mind has become more stable and steady through well
developed wisdom, moral conduct, and mental discipline, yet, the mind is still not
Enlightened. There is more work to do in order to fully protect the mind from
discontentedness.
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Chapter 94
Once the Heavenly Beings and the Asuras Were
Arrayed for Battle
Monks, once in the past a certain man set out from Rājagaha and went to
the Sumāgadhā Lotus Pond, thinking: ‘I will reflect about the world.’ He then
sat down on the bank of the Sumāgadhā Lotus Pond reflecting about the
world.
Then, Monks, the man saw a four‑division army entering a lotus stalk on
the bank of the pond. Having seen this, he thought: I must be mad! I must
be insane! I’ve seen something that doesn’t exist in the world. The man
returned to the city and informed a great crowd of people: I must be mad,
Sirs! I must be insane! I’ve seen something that doesn’t exist in the world.
[They said to him:] But how is it, good man, that you are mad? How are you
insane? And what have you seen that doesn’t exist in the world?
Here, Sirs, I left Rājagaha and approached the Sumāgadhā Lotus Pond,
thinking: ‘I will reflect about the world.’ He then sat down on the bank of the
Sumāgadhā Lotus Pond reflecting about the world. I saw a four‑division army
entering a lotus stalk on the bank of the pond. That’s why I’m mad, that’s
why I’m insane, and that’s what I’ve seen that doesn’t exist in the world.
Surely you’re mad, good man! Surely you’re insane! And what you have seen
doesn’t exist in the world.
Nevertheless, Monks, what that man saw was actually real, not unreal. Once
in the past the heavenly beings and the asuras were arrayed for battle. In
that battle the heavenly beings won and the asuras were defeated. In their
defeat, the asuras were frightened and entered the asura city through the
lotus stalk, to the bewilderment of the heavenly beings.
Therefore, Monks, do not reflect about the world, thinking: ‘The world is
eternal’ or ‘The world is not eternal’; or ‘The world is finite’ or ‘The world is
infinite’; or ‘The soul and the body are the same’ or ‘The soul is one thing, the
body is another’; or ‘The Tathāgata exists after death,’ or ‘The Tathāgata does
not exist after death,’ or ‘The Tathāgata both exists and does not exist after
death,’ or ‘The Tathāgata neither exists nor does not exist after death.’
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For what reason?
Because, Monks, this reflection is unbeneficial, irrelevant to the fundamentals
of the holy life, and does not lead to fading away of strong feelings, to freedom
from strong feelings, to elimination, to peace, to direct knowledge (experience),
to Enlightenment, to Nibbāna.
When you reflect, Monks, you should reflect: This is discontentedness; you
should reflect: This is the cause of discontentedness; you should reflect: This
is the elimination of discontentedness; you should reflect: This is the way
leading to the elimination of discontentedness.
For what reason?
Because, Monks, this reflection is beneficial, relevant to the fundamentals of
the holy life, and leads to fading away of strong feelings, to freedom from strong
feelings, to elimination, to peace, to direct knowledge (experience), to
Enlightenment, to Nibbāna.
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 56.41)


In this Teaching from Gotama Buddha, he shares how he recommends that a Practitioner
should focus on reflection about The Four Noble Truths, not about “the world”.
While The Buddha shared many Teachings during his forty-five (45) year teaching career,
and those are The Teachings that lead to Enlightenment, there are certain Teachings that
he did not share. A Buddha would share an extensive amount of Teachings that lead to
Enlightenment during their lifetime but, they would not share everything they know.
The wisdom acquired by a Buddha throughout their journey over countless lifetimes, and
the life where they became a Buddha, would be deep, profound, and extensive. A
Buddha would need to be selective about what they do and do not share, and how they
share it, in order to guide countless beings to Enlightenment. If a Buddha attempted to
share everything they know and have acquired as wisdom during their current life and
past lives, the average human being would be unable to comprehend the wisdom and it
would detract the Student from the core and central path to Enlightenment.
Instead, a Buddha chooses to only share those Teachings that lead to Enlightenment.
They will share the core and central Teachings that are needed to guide individual
Students to Enlightenment. In some situations, there are Teachings that a Buddha will not
share, and these are referred to as “undeclared Teachings”.
In this Teaching and others, The Buddha explains his undeclared Teachings, while at the
same time, directing his Students to learn, reflect, and practice The Teachings that he did
declare. The Buddha points to The Four Noble Truths again and again throughout his
teaching career because it is The Four Noble Truths that is the beginning of The Path to
Enlightenment. Without understanding and practicing The Four Noble Truths, a
Practitioner would be unable to experience the breakthrough to understand
discontentedness, the cause of discontentedness, the elimination of discontentedness,
and the way leading to the elimination of discontentedness.
A Practitioner will need to deeply learn, reflect, and practice The Four Noble Truths to
establish Right View, and then build everything else they learn on The Path to
Enlightenment on this solid foundation. Therefore, The Buddha will continually point to
The Four Noble Truths as the start of this path. The Four Noble Truths was his first
discourse upon awakening to Enlightenment and he continually points to this discourse
throughout his entire teaching career.
There are also places where he points to those Teachings that are undeclared.
These are the undeclared Teachings of Gotama Buddha.
- the world is eternal
- the world is not eternal
- the world is finite
- the world is infinite
- the soul is the same as the body
- the soul is one thing and the body is another
- after death The Tathāgata exists
- after death The Tathāgata does not exist
- after death The Tathāgata both exists and does not exist
- after death The Tathāgata neither exists nor does not exist
328


Tathāgata is another term used to refer to Gotama Buddha.
Gotama Buddha is referring to himself who was an Arahant, therefore, you can also insert
“Enlightened Being” for Tathāgata. This means, he left The Teachings “undeclared” of
whether a human being who has attained Enlightenment as an Arahant “after death
exists, does not exist, both exists and does not exist, neither exists nor does not exist”.
An “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens
when one has attained Enlightenment in this life or at death - what happens next? That is
the afterlife.
Gotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in
his Teachings. He did not teach whether we exist nor not exist once we attain
Enlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle
of Rebirth which is different than no existence at all. If we do not attain Enlightenment
during this life or at death, we will be reborn through The Cycle of Rebirth.
Just like all craving/desire/attachment, if we crave the answer to these questions, it will
cause the mind to be discontent. Knowing the answer to any of these questions will not
lead to an individual’s own Enlightenment and therefore Gotama Buddha never taught or
“declared” these Teachings. They are “undeclared”.
There were many Teachings Gotama Buddha did not share, as his main focus was to help
people understand that they needed to work towards their own salvation through the
process of attaining Enlightenment.
Gotama Buddha focused everyone’s attention, the mind, and their development on The
Teachings that lead to Enlightenment - the elimination of discontentedness and the
suffering it causes rather than rites, rituals, ceremonies and worship or any other aspects
of life that do not lead to Enlightenment. He taught people to practice The Teachings of
being a good moral person that eliminates all unwholesome Kamma production,
producing only wholesome Kamma.
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Chapter 95
Gender of Five Beings
Ānanda, a Monk understands: It is impossible, it cannot happen that a
woman could be a Fortunate One, a Fully Perfectly Enlightened One —
there is no such possibility. And he understands: It is possible that a man
might be a Fortunate One, a Fully Perfectly Enlightened One — there is such
a possibility.
He understands: It is impossible, it cannot happen that a woman could be a
Wheel‑Turning Monarch — there is no such possibility. And he understands: It is
possible that a man might be a Wheel‑Turning Monarch — there is such a
possibility.
He understands: It is impossible, it cannot happen that a woman could be
Sakka (Ruler of the Heavenly Beings) — there is no such possibility. And he
understands: It is possible that a man might be Sakka — there is such a
possibility.
He understands: It is impossible, it cannot happen that a woman could be
Māra The Evil One — there is no such possibility. And he understands: It is
possible that a man might be Māra — there is such a possibility.
He understands: It is impossible, it cannot happen that a woman could be
Brahmā (God) — there is no such possibility. And he understands: It is
possible that a man might be Brahmā (God) — there is such a possibility.
(Reference: AN 1.278-AN 1.286)
In this Teaching from Gotama Buddha, he shares the gender of five (5) different beings as
being a male.
It is important to understand that The Buddha is not sharing that a woman "cannot"
become these beings but instead, he is just sharing that these beings are of a male
gender.
You might think of this as sharing that, all monkeys are male.
In fact, in nature there are animals that are exclusively just one gender.
Clownfish are all born as male.
Whiptail lizards are all female.
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A great majority of tunicates, pulmonate snails, opisthobranch snails, earthworms, and
slugs are hermaphrodites.
Hermaphrodites: a being having both male and female reproductive organs or other
sexual characteristics, either nontypical or (in the case of some organisms) as the natural
condition.
This is just the way the world is created and related to these five beings, The Buddha is
explaining that, they are male.
If one’s mind has been conditioned to think about discrimination and other aspects of the
world where we are told that only men can do this or only women can do that, reading
something like this might invoke that type of thinking.
The Buddha is not doing that but instead, just describing the world as it is through The
Natural Laws of Existence.
These beings are male and notice that he describes “Mara The Evil One” as male. That is
one way that you know he is not just preserving high esteemed roles for the male gender
but instead, he is even explaining this highly undesirable being as a male as well.
The Buddha is just explaining the truth of what does and does not exist. The good news
is that I doubt anyone is interested in becoming any of these beings but instead would
like to attain Enlightenment in this lifetime and be done with The Cycle of Rebirth having
eliminated 100% of all discontentedness. That is the goal, to never be reborn to even
become one of these beings - ever.
It is wonderful that the world now sees that all roles in society can be fulfilled by all
genders, but these are not roles, they are beings that have specific genders.
All clownfish are born as male. It is not possible for a being that is a clownfish to be born
as a female.
All whiptail lizards are female. It is not possible for a being that is a whiptail lizard to be a
male.
That is just the way it is as a Natural Law of Existence.
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Chapter 96
Four Observable Benefits for One Who
Learned The Teachings by Ear
Monks, when one has learned The Teachings by ear, recited them verbally,
examined them with the mind, and penetrated them well by view, four
benefits are to be observed.
What four?
Here, a Monk masters The Teachings: discourses, mixed prose and verse,
expositions, verses, inspired spoken phrases, quotations, birth stories,
amazing accounts, and questions-and-answers. He has learned those
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view. He passes away muddled in mind and is
reborn into a certain group of heavenly beings. There, the happy ones recite
passages of The Teachings to him. The arising of his memory is sluggish, but
then that being quickly reaches distinction.
This is the first benefit to be observed when one has learned The Teachings
by ear, recited them verbally, examined them with the mind, and penetrated
them well by view.
Again, a Monk masters The Teachings: discourses, mixed prose and verse,
expositions, verse inspired spoken phrases, quotations, birth stories,
amazing accounts, and questions-and-answers. He has practiced those
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view. He passes away muddled in mind and is
reborn into a certain group of heavenly beings. There, the happy ones do not
recite passages of The Teachings to him, but a Monk with psychic potency
who has attained mastery of mind teaches The Teachings to an assembly of
heavenly beings. It occurs to him: This is The Teachings and discipline in
which I formerly lived the spiritual life. The arising of his memory is sluggish,
but then that being quickly reaches distinction.
Suppose a man were skilled in the sound of a kettledrum. While traveling
along a highway, he might hear the sound of a kettledrum and would not be
at all confused or uncertain about the sound; rather, he would conclude: That
is the sound of a kettledrum. So too, a Monk masters The Teachings … The
arising of his memory is sluggish, but then that being quickly reaches
distinction.
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This is the second benefit to be observed when one has followed The
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view.
Again, a Monk masters The Teachings: discourses, mixed prose and verse,
expositions, verses, inspired spoken phrases, quotations, birth stories,
amazing accounts, and questions-and-answers. He has learned those
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view. He passes away muddled in mind and is
reborn into a certain group of heavenly beings. There, the happy ones do not
recite passages of The Teachings to him, nor does a Monk with psychic
potency who has attained mastery of mind teach The Teachings to an
assembly of heavenly beings. However, a young heavenly being teaches The
Teachings to an assembly of heavenly beings. It occurs to him: These are
The Teachings and discipline in which I formerly lived the spiritual life. The
arising of his memory is sluggish, but then that being quickly reaches
distinction.
Suppose a man were skilled in the sound of a conch. While traveling along a
highway, he might hear the sound of a conch and he would not be at all
confused or uncertain about the sound; rather, he would conclude: That is
the sound of a conch. So too, a Monk masters The Teachings ... The arising
of his memory is sluggish, but then that being quickly reaches distinction.
This is the third benefit to be observed when one has learned The Teachings
by ear, recited them verbally, examined them with the mind, and penetrated
them well by view.
Again, a Monk masters The Teachings: discourses, mixed prose and verse,
expositions, verses, inspired spoken phrases, quotations, birth stories,
amazing accounts, and questions-and-answers. He has practiced those
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view. He passes away muddled in mind and is
reborn into a certain group of heavenly beings. There, the happy ones do not
recite passages of The Teachings to him, nor does a Monk with psychic
potency who has attained mastery of mind teach The Teachings to an
assembly of heavenly beings, nor does a young heavenly being teach The
Teachings to an assembly of heavenly beings. However, one being who has
been spontaneously reborn reminds another who has been spontaneously
reborn: Do you remember, dear sir? Do you remember where we formerly
lived the spiritual life? The other says: I remember, dear sir. I remember…
The arising of his memory is sluggish, but then that being quickly reaches
distinction.
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Suppose there were two friends who had played together in the mud. By
chance they would meet one another later in life. Then one friend would say
to the other: Do you remember this, friend? Do you remember that, friend?
And the other would say: I remember, friend. I remember. So too, a Monk
masters The Teachings… The arising of his memory is sluggish, but then that
being quickly reaches distinction.
This is the fourth benefit to be observed when one has learned The
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view.
These are the four benefits to be observed when one has learned The
Teachings by ear, recited them verbally, examined them with the mind, and
penetrated them well by view.
(Reference: AN 4.191)
334