Chapter 10
The Most Reprehensible for the Performance of
Unwholesome Actions
Then the Nigantha Dīgha Tapassi asked The Perfectly Enlightened One:
‘And you, friend Gotama, how many kinds of rod do you describe for the
performance of unwholesome action, for the carrying out of unwholesome
action?’
Tapassi, The Tathāgata is not accustomed to use the description ‘rod, rod’;
The Tathāgata is accustomed to use the description ‘action, action’.
‘But, friend Gotama, how many kinds of action do you describe for the
performance of unwholesome action, for the carrying out of unwholesome
action?’
Tapassi, I describe three kinds of action for the performance of
unwholesome action, for the carrying out of unwholesome action: that is,
bodily action, verbal action, and mental action.
‘How then, friend Gotama, is bodily action one, verbal action another, and
mental action still another?’
Bodily action is one, Tapassi, verbal action is another, and mental action is
still another.
‘Of these three kinds of action, friend Gotama, thus analyzed and
distinguished, which kind of action do you describe as the most
reprehensible for the performance of unwholesome action, for the carrying
out of unwholesome action: bodily action or verbal action or mental action?’
Of these three kinds of action, Tapassi, thus analyzed and distinguished, I
describe mental action as the most reprehensible for the performance of
unwholesome action, for the carrying out of unwholesome action, and not so
much bodily action and verbal action.
‘Do you say mental action, friend Gotama?’
I say mental action, Tapassi.
49


‘Do you say mental action, friend Gotama?’
I say mental action, Tapassi.
‘Do you say mental action, friend Gotama?’
I say mental action, Tapassi.
(Thus the Nigantha Dīgha Tapassi made The Perfectly Enlightened One
maintain his statement up to the third time, after which he rose from his seat
and went to the Nigantha Nataputta.
Thereafter, the Householder Upali came to The Perfectly Enlightened One to
ask about the conversation The Perfectly Enlightened One had with Nigantha
Tapassi and discussed that the bodily action is the most reprehensible for the
performance of unwholesome act for the carrying out of unwholesome
action, and not so much the verbal action and the mental action. The
Perfectly Enlightened One, however maintained his doctrine and spoke
further.)
What do you think, Householder? Is this town of Nalanda successful and
prosperous, is it populous and crowded with people?
‘Yes, Venerable Sir, it is.’
What do you think, Householder? Suppose a man came here brandishing a
sword and spoke thus: In one moment, in one instant, I will make all the
living beings in this town of Nalanda into one mass of flesh, into one heap of
flesh: What do you think, Householder, would that man be able to do that?
‘Venerable Sir, ten, twenty, thirty, forty, or even fifty men would not be able to
make all the living beings in this town of Nalanda into one mass of flesh, into
one heap of flesh in one moment or instant, so what does a single trivial man
count for?’
What do you think, Householder? Suppose some Ascetic or Brāhmin came
here possessed of supernormal power and attained to mastery of mind, and
he spoke thus: I will reduce this town of Nalanda to ashes with one mental
act of hate: What do you think, Householder, would such an Ascetic or
Brāhmin be able to do that?
‘Venerable Sir, such an Ascetic or Brāhmin possessed of supernormal power
and attained to mastery of mind would be able to reduce ten, twenty, thirty,
forty, or even fifty Nalandas to ashes with one mental act of hate, so what
does a single trivial Nalanda count for?’
50


Householder, Householder, pay attention how you reply! What you said
afterwards does not agree with what you said before, nor does what you
said before agree with what you said afterwards…
(Reference: MN 56)
In this Teaching from Gotama Buddha, he shares that unwholesome mental actions are
the most harmful between bodily, verbal, and mental actions (i.e. conduct).
The Buddha was a Master at asking people questions and guiding them to the answer so
that they could see the truth for themselves, rather than just give an answer to a specific
question asked of him.
In this Teaching, we see an example where The Buddha was asked a question and
answered it directly. He was asked the question three (3) times to ensure he was fully
committed to the answer as being the truth.
Once confirmed, the questioner Nigantha Dīgha Tapassi leaves going away from The
Buddha. Later, the Householder Upali came to The Buddha to ask about the conversation
with Nigantha Dīgha Tapassi seeking clarification.
The Buddha then skillfully questions the Householder Upali leading him to discover the
truth through the answers Upali gives to the questions asked.
The Householder Upali answers The Buddha that it would be impossible for one person
to destroy a town in one instance through an unwholesome bodily action. But, he
answers The Buddha that it would be possible for one person to destroy a town in one
instance through an unwholesome mental action.
An individual would be unable to destroy a town with just one bodily action but through
one mental action of hate, this then spreads throughout the town and, over time, destroys
the town.
Through the Householder Upali observing this as being the truth, he can then understand
that unwholesome mental actions are the worst and most reprehensible actions. Thus,
this entire Path to Enlightenment is about training the mind and purification of the mind.
All bodily and verbal actions are produced by the mind, therefore, as a Practitioner
chooses to purify the mind, all bodily and verbal actions will also be purified.
51

What to Reflect On When
One Intends to Do An
“Action”
53


Chapter 11
To Do An Action
Rāhula, when you intend to do an action with the body, you should reflect
upon that same bodily action thus: Would this action that I intend to do with
the body lead to my own harm or to the harm of others, or to the harm of
both? Is it an unwholesome bodily action with painful consequences, with
painful results?
When you reflect, if you know: This action that I intend to do with the body
would lead to my own harm, or to the harm of others, or to the harm of both;
it is an unwholesome bodily action with painful consequences, with painful
results:
Then you definitely should not do such an action with the body.
But when you reflect, if you know: This action that I intend to do with the
body would not lead to my own harm, or to the harm of others, or to the
harm of both: it is a wholesome bodily action with wholesome
consequences, with wholesome results:
Then you may do such an action with the body.
(Reference: MN 61)


In this Teaching from Gotama Buddha, he shares how one should reflect prior to
performing an action considering whether it would produce any harm. If the action will
cause one’s own harm, harm to others, or both one’s own harm and harm to others, then
The Buddha guides one to not do this action.
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
would be harmful or harmless based on The Teachings of The Path to Enlightenment, one
can decide whether they should or should not do such an action ensuring no
unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
54


If one notices they are about to perform an unwholesome bodily, verbal, or mental
actions, if the Practitioner has been training the mind using Breathing Mindfulness
Meditation, they can apply Right Effort to eliminate the thought to perform this conduct
through cutting it off and letting it go.
You may need to take note of the unwholesome thoughts and work to actively
eliminate them from the mind so they will not arise in the future. In this way, a
Practitioner can stop the conduct before doing the action and eliminate any harmful
results. One may be quietly and inwardly frustrated or irritated but at least you have
not caused harm to others which would result in harm returning to you.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma).
55


Chapter 12
While Doing An Action
Also, Rāhula, while you are doing an action with the body, you should reflect
upon that same bodily action thus: Does this action that I am doing with the
body lead to my own harm, or to the harm of others, or to the harm of both?
Is it an unwholesome bodily action with unwholesome consequences, with
unwholesome results?
When you reflect, if you know: This action that I am doing with the body
leads to my own harm, or to the harm of others, or to the harm of both; it is
an unwholesome bodily action with unwholesome consequences, with
unwholesome results;
Then you should suspend such a bodily action.
But when you reflect, if you know: This action that I am doing with the body
does not lead to my own harm, or to the harm of others, or to the harm of
both; it is a wholesome bodily action with wholesome consequences, with
wholesome results;
Then you may continue in such a bodily action.
(Reference: MN 61)


In this Teaching from Gotama Buddha, he shares how one should reflect while performing
an action considering whether it is producing any harm. If the action is causing one’s own
harm, harm to others, or both one’s own harm and harm to others, then The Buddha
guides one to stop doing this action (i.e. suspend such a bodily action).
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
are harmful or harmless based on The Teachings of The Path to Enlightenment, one can
decide whether they should or should not continue to do such an action ensuring no
unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
56


If one notices they are performing unwholesome bodily, verbal, or mental actions, if
the Practitioner has been training the mind using Breathing Mindfulness Meditation,
they can apply Right Effort to eliminate this conduct through cutting it off and letting
it go.
You may need to apologize and make amends with anyone involved ensuring that
they understand you know that you were wrong and sincerely apologize for the
harmful conduct. In this way, a Practitioner can stop the conduct while doing the
action and limit any harmful results.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma).
57


Chapter 13
Having Done An Action
Also, Rāhula, after you have done an action with the body, you should reflect
upon that same bodily action thus: Does this action that I have done with the
body lead to my own harm, or to the harm of others, or to the harm of both?
Was it an unwholesome bodily action with unwholesome consequences,
with unwholesome results?
When you reflect, if you know: This action that I have done with the body
leads to my own harm, or to the harm of others, or to the harm of both; it
was an unwholesome bodily action with unwholesome consequences, with
unwholesome results:
Then you should confess such a bodily action, reveal it, and lay it open to
the Teacher or to your wise companions in the holy life. Having confessed it,
revealed it, and laid it open, you should undertake restraint for the future.
But when you reflect, if you know: This action that I have done with the body
does not lead to my own harm, or to the harm of others, or to the harm of
both; it was a wholesome bodily action with wholesome consequences,
wholesome results:
You can reside peaceful and joyful, training day and night in wholesome
states.
(Reference: MN 61)


In this Teaching from Gotama Buddha, he shares how one should reflect after performing
an action considering whether it has produced any harm. If the action has caused one’s
own harm, harm to others, or both one’s own harm and harm to others, then The Buddha
guides one to share this with their Teacher or your wise friends who are on The Path to
Enlightenment. This allows a Practitioner to gain insight into how to eliminate the
unwholesome conduct in the future exercising restraint. Through sharing what one has
done that is unwholesome with their Teacher or wise friends, you are admitting that you
are not perfect and are seeking guidance. This is helpful to eliminate any ego and allows
you to further develop your life practice through gaining wisdom from others.
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
were harmful or harmless based on The Teachings of The Path to Enlightenment, one can
58


decide whether they should or should not continue to do such an action in the future
ensuring no unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
If one notices they have performed unwholesome bodily, verbal, or mental actions, if
the Practitioner has been training the mind using Breathing Mindfulness Meditation,
they can apply Right Effort to eliminate this conduct through cutting it off and letting
it go exercising restraint in future situations.
You may need to apologize and make amends with anyone involved ensuring that
they understand you know that you were wrong and sincerely apologize for the
harmful conduct. In this way, a Practitioner can clean up any unwholesome results
that would be generated from performing the action and limit any harmful results.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma).
59


What One Should Know
to Prevent Wrong Views
About “Actions”
60


Chapter 14
Do Not Be Judgmental Regarding People
The Perfectly Enlightened One said to the Venerable Ānanda, by reason of
the female Household Practitioner Migasālā states disagreement to The
Fortunate One that her father Purāna was celibate, living apart, abstaining
from sexual intercourse but her paternal uncle Isidatta was not celibate, not
abstaining from sexual intercourse, but lived a contented married life. When
they died, The Fortunate One also declared: They attained to the state of a
Once-Returner and have been reborn in the Tusita group [of heavenly
beings].
Judgmental people compare them, saying: ‘This one has just the same
qualities as the other, so why is one worse and one better?’ This will be for
their lasting harm and suffering.
In this case, the person who is sweet-natured … and has listened, learned,
comprehended theoretically, and found temporary freedom is better and finer
than the other person.
Why is that?
Because the Teachings-stream carries him along. But who can know this
difference except The Tathāgata?
Therefore, Ānanda, do not be judgmental regarding people.
Do not pass judgment on people.
Those who pass judgment on people harm themselves.
I alone, or one like me, may pass judgment on people.
(Reference: AN 6.44)


In this Teaching from Gotama Buddha, he shares that a Practitioner should not be
judgmental towards people. Being judgmental towards others only harms one’s own
mind.
Passing judgment on others only serves to cause separation and division. An Enlightened
being would not be judgmental towards others understanding that this would not create
harmony and unity in relationships.
61


Judgment: attempting to determine what is right or wrong for another person while
placing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is
superior or inferior to another person. Attempting to declare who is wholesome or
unwholesome, good or bad. Judgment is based in “conceit". Judgment is harmful to the
mind and needs to be eliminated to attain Enlightenment.
Discernment: is wise decision making based in wisdom. Discernment is helpful to the
mind and needs to be cultivated to attain Enlightenment.
The Buddha is helping one of his closest Students Ānanda understand that he is
incapable of judging what is wholesome and unwholesome and where one might be
reborn upon death. He explains that only a Buddha would be capable of determining
where one is going to be reborn using the following sentence: “I alone, or one like me,
may pass judgment on people”.
Here, The Buddha was not saying that he would look down on others but instead, that he
is able to assess one’s mind to determine what realm they would be reborn and only a
Buddha would be capable of being able to determine one’s next rebirth.
What is a Buddha?
A “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened
being. A Buddha is an Arahant who has attained Enlightenment without any assistance of
Teachers but only through their own efforts of using the world as their Teacher and
perhaps Teachings of a previously awakened Buddha.
There are three primary criteria of what makes a Buddha a Buddha.
1.) A Buddha awakens to Enlightenment through their own independent journey without
the assistance of any Teachers, independently discovering The Teachings that lead to
Enlightenment.
A Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but
they have done so through their own independent journey without the assistance of any
Teachers, developing deep wisdom of what is needed to attain Enlightenment.
2.) A Buddha guides countless others to Enlightenment during their lifetime through
sharing their independently discovered Teachings that led to their own Enlightenment
during their independent journey.
A Buddha has the ability to guide countless beings to the attainment of Enlightenment
during their lifetime and after their death. A Buddha will dedicate the remaining time of
their life towards sharing their Teachings and guiding countless beings to Enlightenment.
3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be
continually shared assisting countless more beings to Enlightenment after their death.
A Buddha’s Teachings and Students will continue to guide countless people to
Enlightenment after a Buddha’s death. A Buddha has already done the hard work of
figuring out how to attain Enlightenment. You just need to learn and practice his
Teachings to improve the condition of the mind and your life.
62


A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened
One, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for
all beings and the world. They have deep wisdom to help the world through individuals
choosing to learn and practice their Teachings to attain Enlightenment.
They are considered Perfectly Enlightened because there are no outside influences that
have led to their awakening, so they have “Perfect Enlightenment” where their mind is
unaffected by any teachings outside of their own independently discovered Teachings
that led to their awakening.
A Buddha will have an excellent memory being able to recall countless past events and
situations with stunning accuracy. Unlike other humans, their memory does not fade and
is not overwritten.
A Buddha will need to weave their way through a previous Buddha’s Teachings as all
things are affected by impermanence, thus, a previous Buddha’s Teachings will not be in
a pure condition.
A Buddha will be able to easily determine the condition of the mind of another person,
then be able to help them with Teachings to eliminate the unwholesome qualities of the
mind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the
condition of another being’s mind but only does so with an interest to help the other being
eliminate the unwholesome qualities from the mind and cultivate wholesome qualities in
the mind to guide one towards Enlightenment.
A Buddha will have a deep practice of their own Teachings, leading by example as a
living, breathing, walking example of their Teachings.
A Buddha will be able to make predictions of the future and understand the future
progress of the world as a whole while explaining past events and the current condition of
the world through their Teachings.
A Buddha will know this is their last life without being reborn into any realm of existence.
They will have insight into their previous lives and knowledge of their existence in those
previous lives. Their only goal will be to lead as many people to Enlightenment as possible
and to create a strong Community of humans with Enlightenment who will assist others to
attain Enlightenment and leave strong Teachings that will assist unEnlightened beings to
become Enlightened after a Buddha’s death.
When a Buddha arises in the world, this is your best opportunity to attain Enlightenment.
A Buddha will have independently realized their Enlightenment and will be experiencing
“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and
deep wisdom of how to attain Enlightenment through their independent realization of
Enlightenment.
A Buddha will be able to teach and guide all humans, who are interested to learn, towards
Enlightenment.
A Buddha arising in the world is extremely rare. The last Buddha currently known to the
world was Gotama Buddha who died over 2,500 years ago.
63


Chapter 15
Discontentedness Is Dependently Arisen
On one occasion, Ānanda, I was residing right here in Rajagaha, in the
Bamboo Grove, the Squirrel Sanctuary. Then, in the morning, I dressed and,
taking bowl and robe, I entered Rajagaha for almsfood. Then it occurred to
me: It is still too early to walk for almsfood in Rajagaha. Let me go to the
park of the wanderers of other communities. Then I went to the park of the
wanderers of other communities. I exchanged greetings with those
wanderers and, when we had concluded our greetings and cordial talk, I sat
down to one side.
The wanderers then said to me as I was sitting to one side:
‘Friends, … some Ascetics and Brāhmins, proponents of Kamma, maintain
that discontentedness is created by oneself: some Ascetics and Brāhmins,
proponents of Kamma, maintain that discontentedness is created by another;
some Ascetics and Brāhmins, proponents of Kamma, maintain that
discontentedness is created both by oneself and by another; some Ascetics
and Brāhmins, proponents of Kamma, maintain that discontentedness has
arisen randomly being created neither by oneself nor by another.
Now, what does the Ascetic Gotama say about this? What does he teach?
How should we answer if we are to state what has been said by the Ascetic
Gotama and not misrepresent him with what is contrary to the truth? And
how should we explain in accordance with The Teachings so that no
reasonable consequence of our assertion would give ground for criticism?’
I have said, Ānanda, that discontentedness is dependently arisen.
‘Dependent on what?’
Dependent on contact.
If one were to speak thus one would be stating what has been said by me
and would not misrepresent me with what is contrary...
(Reference: SN 12.24)


64

In this Teaching from Gotama Buddha, he shares that in order to produce
discontentedness, that it is dependent on “contact”. This can be understood through his
Teaching on Dependent Origination.
Whether it be either a pleasant feeling, a painful feeling, or a feeling that is neither painful-
nor-pleasant, discontentedness is unable to be experienced in the mind without contact
through The Six Sense Bases.
Contact is also a required condition to create Kamma. Without contact, Kamma cannot
be created. Whether it be wholesome or unwholesome, new or old, the creation of
Kamma is dependent on contact.
This is helpful to know because as the mind is progressing towards Enlightenment, not
yet Enlightened, as the mind experiences the arising of discontentedness and there is
potential for the creation of unwholesome Kamma, a Practitioner can eliminate “contact”
to eliminate the production of unwholesome Kamma.
Through ignoring, walking away, or otherwise disengaging, a Practitioner can eliminate
the production of unwholesome Kamma. If one has contact through bodily, verbal, or
mental conduct that is unwholesome, unwholesome Kamma will be created.
To attain Enlightenment a Practitioner will need to completely eliminate 100% of all
unwholesome Kamma and to accomplish that goal, one will need to exercise restraint in
situations where the mind needs to be disciplined to not produce unwholesome bodily,
verbal, or mental conduct. There are situations where disengaging is the wisest solution
to not produce any unwholesome Kamma.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
Detailed explanation of The Six Sense Bases is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and in the book “The Six Sense Bases” (Volume 9).
65


Chapter 16
Walking The Middle Way
Two Extremes That Should Not Be Followed
Monks, these two extremes should not be followed by one who has gone
forth into homelessness.
What two?
The pursuit of sensual happiness in sensual pleasures, which is low, vulgar,
the way of worldlings, not honorable, unbeneficial; and
The pursuit of self-mortification, which is painful, not honorable, unbeneficial.
Without veering towards either of these extremes, The Tathāgata has
awakened to the middle way, which gives rise to vision, which gives rise to
wisdom, which leads to peace, to direct knowledge (experience), to
Enlightenment, to Nibbāna.
And what, Monks, is that middle way awakened to by The Tathāgata, which
gives rise to vision, which leads to Nibbāna (Enlightenment)?
It is this Noble Eight Fold Path; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
(Reference: SN 56.11)


In this Teaching from Gotama Buddha, he shares the two extremes that should not be
followed training the mind to walk the middle way.
Prior to Siddhartha Gotama going out into the forest to train the mind through his own
independent pursuit of Enlightenment, he attempted to train with two (2) different
Teachers. These two (2) Teachers and others claimed that their teachings lead to
Enlightenment.
Siddhartha Gotama trained to the point of being recognized as a Master Teacher in both
of these Teachers’ disciplines in a short period of time however, he observed that his
mind was still discontent. The condition of his mind had not improved. Therefore, he left
and went out on his own to attempt to solve the discontent mind, which he did,
discovering The Path to Enlightenment.
66


During his time training with the other Teachers, the extreme of causing harm to the
physical body was taught as a way to overcome and challenge the mind to get to
Enlightenment. Once Siddhartha Gotama awakened to Enlightenment becoming a
Buddha, he understood that it was not indulging in sensual pleasures nor causing harm to
the physical body that produced Enlightenment.
Instead, it was training the mind to reside in the middle described as “the middle way”.
The middle way is what The Buddha had discovered and spent forty-five (45) years
teaching. The middle way is The Eight Fold Path where the mind is trained not to chase
after sensual pleasures nor disparage the body causing harm.
Instead, the mind is trained to acquire wisdom eradicating ignorance (unknowing of true
reality) making wise decisions through the newly acquired wisdom.
During the lifetime of The Buddha, there were countless people training with various
Teachers who all claimed their teachings were The Path to Enlightenment. The Buddha
spent seven (7) weeks contemplating at the Bodhi tree attempting to determine if it would
be wise for him to share his Teachings since they were so different than those that were
being shared in that region of the world. He felt that his Teachings were too radically
different than others for people to listen, understand, practice, and experience the results
he had experienced.
Eventually, he did decide to share his Teachings and we know that it is his Teachings that
lead to Enlightenment as they have stood the test of time existing in the world for over
2,500 years.
The Teachings he shared are “the middle way”.
The mind cannot perform optimally if it is too loose or too tight. It is only when the mind is
trained and tuned to be in the middle that it can perform optimally. It is The Eight Fold
Path that is the training guidance that allows the mind to reside in the middle.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of The Middle Way and how to apply it to your life is available in this
same book series found in Chapter 6 of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1).
67


Chapter 17
Past Unwholesome Actions Cannot Be Exhausted
with the Performance of Piercing Austerities
(Harshness)
Now, Mahanama, on one occasion I was living at Rajagaha on the mountain
Vulture Peak. On that occasion a number of Niganthas living on the Black
Rock on the slopes of Isigili were practicing continuous standing, rejecting
seats, and were experiencing painful, agonizing, piercing feelings due to
effort. Then, when it was evening, I rose from meditation and went to the
Niganthas there.
I asked them: Friends, why do you practice continuous standing, rejecting
seats, and experience painful, agonizing, piercing feelings due to effort?
When this was said, they replied: ‘Friend, the Nigantha Nataputta is
omniscient and all-knowing and claims to have complete wisdom and vision
thus: Whether I am walking or standing or asleep or awake, wisdom and
vision are continuously and uninterruptedly present to me.
He says thus: ‘Niganthas, you have done unwholesome actions in the past;
exhaust them with the performance of piercing austerities. And when you are
here and now restrained in body, speech, and mind, that is doing no
unwholesome actions for the future. So by obliterating them with Asceticism
past actions and by doing no fresh actions, there will be no consequence in
the future. With no consequence in the future, there is the destruction of
action. With the destruction of action, there is the destruction of
discontentedness. With the destruction of discontentedness, there is the
destruction of feeling. With the destruction of feeling, all discontentedness
will be exhausted. This is [the doctrine] we approve of and accept, and we
are satisfied with it.’
When this was said, I told them: But, friends, do you know that you existed
in the past, and that it is not the case that you did not exist?
‘No, friend.’
But, friends, do you know that you did unwholesome actions in the past and
did not abstain from them?
‘No, friend.’
68


But, friends, do you know that you did such and such unwholesome
actions?
‘No, friend.’
But, friends, do you know that so much discontentedness has already been
exhausted, or that so much discontentedness has still to be exhausted, or
that when so much discontentedness has been exhausted all
discontentedness will have been exhausted?
‘No, friend.’
But, friends, do you know what the abandoning of unwholesome states is
and what the cultivation of wholesome states is here and now?
‘No, friend'
So, friends, it seems that you do not know that you existed in the past and
that it is not the case that you did not exist; or that you did unwholesome
actions in the past and did not abstain from them; or that you did such and
such unwholesome actions; or that so much discontentedness has already
been exhausted, or that so much discontentedness has still to be exhausted,
or that when so much discontentedness has been exhausted all
discontentedness will have been exhausted; or what the abandoning of
unwholesome states is and what the cultivation of wholesome states is here
and now. That being so, those who are murderers, bloody handed, evil-doers
in the world, when they are reborn among human beings, go forth into
homelessness as Niganthas.
(Reference: MN 14)
In this Teaching from Gotama Buddha, he shares that unwholesome actions that will
produce unwholesome results cannot be extinguished through “experiencing painful,
agonizing, piercing feelings”. Discontentedness of mind cannot be extinguished and
eliminated through inflicting harm to the physical body.
Instead, it is training the mind to acquire wisdom that the mind is liberated from
discontentedness. A Practitioner will need to understand and practice “the abandoning of
unwholesome states is and what the cultivation of wholesome states is here and now”.
69


Chapter 18
Pleasure and Discontentedness Not Only
Caused by What Was Done in the Past
Again, Monks, I said to the Niganthas:
What do you think, friend Niganthas? When there is intense effort, intense
striving, do you then feel painful, agonizing, piercing feelings due to intense
effort? But when there is no intense effort, no intense striving, do you then
not feel any painful, agonizing, piercing feelings due to intense effort?
‘When there is intense effort, friend Gotama, intense striving, then we feel
painful, agonizing, piercing feelings due to intense effort; but when there is
no intense effort, no intense striving, then we do not feel any painful,
agonizing, piercing feelings due to intense effort.’
So it seems, friend Niganthas, that when there is intense effort…you feel
painful, agonizing, piercing feelings due to intense effort: but when there is
no intense effort...you do not feel any painful, agonizing, piercing feelings
due to intense effort. That being so, it is not fitting for the Venerable
Niganthas to declare: Whatever this person feels, whether pleasure or pain
or neither pain-nor-pleasure, all that is caused by what was done in the past.
So by obliterating them with Asceticism past actions and by doing no fresh
actions, there will be no consequence in the future. With no
consequence...all discontentedness will be exhausted.
If, friend Niganthas, when there was intense effort, intense striving, then
painful, agonizing, piercing feelings due to intense effort were present, and
when there was no intense effort, no intense striving, then painful, agonizing,
piercing feelings due to intense effort were still present, that being so, it
would be fitting for the Venerable Niganthas to declare: Whatever this person
feels…all discontentedness will be exhausted.
But since, friend Niganthas, when there is intense effort, intense striving,
then you feel painful, agonizing, piercing feelings due to intense effort, but
when there is no intense effort, no intense striving, then you do not feel
painful, agonizing, piercing feelings due to intense effort, you are therefore
feeling only the painful, agonizing, piercing feelings of your self imposed
effort, and it is through ignorance, unknowing, and delusion that you
mistakenly hold: Whatever this person feels ... all discontentedness will be
exhausted.
70


Speaking thus, Monks, I did not see any legitimate defense of their position
by the Niganthas.
Again, Monks, I said to the Niganthas: What do you think, friend Niganthas?
Is it possible that an action [whose result] is to be experienced here and now
can, through effort and striving, become one [whose result] is to be
experienced in the next life?
‘No, friend.’
But is it possible that an action [whose result] is to be experienced in the
next life can, through effort and striving, become one [whose result] is to be
experienced here and now?
‘No, friend.’
What do you think, friend Niganthas? Is it possible that an action [whose
result] is to be experienced as pleasant can, through effort and striving
become one [whose result] is to be experienced as painful?
‘No, friend.’
But is it possible that an action [whose result] is to be experienced as painful
can, through effort and striving, become one [whose result] is to be
experienced as pleasant?
'No, friend.’
What do you think, friend Niganthas? Is it possible that an action [whose
result] is to be experienced in a matured [personality] can, by effort and
striving, become one [whose result] is to be experienced in an unmatured
[personality]?
'No, friend.’
But is it possible that an action [whose result] is to be experienced in an
unmatured [personality] can, by effort and striving, become one [whose
result] is to be experienced in a matured personality?
‘No, friend.’
What do you think, friend Niganthas? Is it possible that an action [whose
result] is to be much experienced can, through effort and striving, become
one [whose result] is to be little experienced?
71


‘No, friend.'
But is it possible that an action [whose result] is to be Iittle experienced can,
through effort and strivIng, become one [whose result] is to be much
experienced?
‘No, friend.’
What do you think, friend Niganthas? Is it possible that an action [whose
result] is to be experienced can, through effort and striving, become one
[whose result] is not to be experienced?
‘No, friend.’
But is it possible that an action [whose result] is not to be experienced can,
through effort and striving, become one [whose result] is to be experienced?
'No, friend,’
So it seems, friend Niganthas, that it is impossible that an action [whose
result] is to be experienced here and now can, through effort and striving,
become one [whose result] is to be experienced in the next life, and
impossible that an action [whose result] is to be experienced in the next life
can, through effort and striving, become one [whose result] is to be
experienced here and now; impossible that an action [whose result] is to be
experienced as pleasant can, through effort and striving, become one
[whose result] is to be experienced as painful, and impossible that an action
[whose result] is to be experienced as painful can, through effort and striving,
become one [whose result] is to be experienced as pleasant; impossible that
an action [whose result] is to be experienced in a matured [personality] can,
by effort and striving, become one [whose result] is to be experienced in an
unmatured [personality], and impossible that an action [whose result] is to be
experienced in an unmatured [personality] can, through effort and striving,
become one [whose result] is to be experienced in a matured [personality];
impossible that an action [whose result] is to be much experienced can,
through effort and striving, become one [whose result] is to be little
experienced, and impossible that an action [whose result] is to be little
experienced can through effort and striving, become one [whose result] is to
be much experienced; impossible that an action [whose result] is to be
experienced can, through effort and striving, become one [whose result] is
not to be experienced, and impossible that an action [whose result] is not to
be experienced can, through effort and striving, become one [whose result]
is to be experienced. That being so, the Venerable Niganthas' effort is
fruitless, their striving is fruitless.
72


So speak the Niganthas, Monks. And because the Niganthas speak thus,
these ten legitimate deductions from their assertions provide grounds for
advising them.
Thus their effort is fruitless, their striving is fruitless.
And how is effort fruitful, Monks, how is striving fruitful?
Here, Monks, a Monk is not overwhelmed by discontentedness and does not
overwhelm himself with discontentedness; and he does not give up the
pleasure that accords with The Teachings, yet he is not obsessed with that
pleasure.
He knows thus: When I strive with determination, this particular source of
discontentedness fades away in me because of that determined striving; and
when I look on with equanimity, this particular source of discontentedness
fades away in me while I develop equanimity. He strives with determination
in regard to that particular source of discontentedness which fades away in
him because of that determined striving; and he develops equanimity in
regard to that particular source of discontentedness which fades away in him
while he is developing equanimity.
When he strives with determination, such and such a source of
discontentedness fades away in him because of that determined striving;
thus that discontentedness is exhausted in him. When he Iooks on with
equanimity, such and such a source of discontentedness fades away in him
while he develops equanimity; thus that discontentedness is exhausted in
him.
Again, Monks, a Monk considers thus: While I live according to my pleasure,
unwholesome states increase in me and wholesome states diminish; but
when I exert myself in what is painful, unwholesome states diminish in me
and wholesome states increase. What if I exert myself in what is painful? He
exerts himself in what is painful. When he does so, unwholesome states
diminish in him and wholesome states increase.
At a later time, he does not exert himself in what is painful. Why is that? The
purpose for which that Monk exerted himself in what is painful has been
achieved; that is why at a later time he does not exert himself in what is
painful.
Thus too, Monks, the effort is fruitful, the striving is fruitful.
(Reference: MN 101)
73


In this Teaching from Gotama Buddha, he shares how discontentedness of mind is not
caused by only what one has done in the past, therefore, exerting the body to “painful,
agonizing, piercing feelings” will not eliminate discontentedness in the mind. For one to
exert the body to such feelings is “fruitless, their striving is fruitless”.
The Buddha guides Students to focus on equanimity with determination and strive to
eliminate discontentedness through diminishing unwholesome decisions and arising
wholesome decisions.
Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
74

Three Sectarian Tenets
With Wrong View About
“Action”
75


Chapter 19
All That Is Caused by What Was Done in the Past
Monks, there are these three sectarian tenets which, when questioned,
interrogated, and cross-examined by the wise, and taken to their conclusion,
will remain stuck in (a doctrine of) inaction.
What are the three?
(1) There are, Monks, some Ascetics and Brāhmins who hold such a
doctrine and view as this: Whatever this person experiences whether
pleasure, pain, or neither pain-nor-pleasure all that is caused by what
was done in the past.
(2) There are other Ascetics and Brāhmins who hold such a doctrine and
view as this: Whatever this person experiences whether pleasure, pain,
or neither pain-nor-pleasure all that is caused by God’s creative activity.
(3) And there are still other Ascetics and Brāhmins who hold such a doctrine
and view as this: Whatever this person experiences whether pleasure,
pain, or neither pain-nor-pleasure all that occurs without a cause or
condition.
Monks, I approached those Ascetics and Brāhmins who hold such a doctrine
and view as this: Whatever this person experiences whether pleasure, pain,
or neither pain-nor-pleasure - all that is caused by past deeds and I said to
them: Is it true that you Venerable Ones hold such a doctrine and view?
When I ask them this, they affirm it.
Then I say to them: In such a case, it is due to past deeds that you might
destroy life, take what is not given, indulge in sexual activity, speak
falsehood, produce argumentative speech, speak harshly, indulge in idle
chatter; that you might be full of longing, have a mind of ill will, and hold
wrong view.
Those who fall back on past deeds as the essential truth have no interest [to
do] what should be done and [to avoid doing] what should not be done, nor
do they make an effort in this respect.
76

Since they do not apprehend as true and valid anything that should be done
or should not be done, they are muddle-minded, they do not guard the mind,
and even the personal designation ‘Ascetic’ could not be legitimately applied
to them.
(Reference: AN 3.61)


The Teachings of The Buddha on The Path to Enlightenment, referred to as The Natural
Laws of Existence, center on The Natural Law of Kamma. It is through “cause and effect”
or “action and result” that all things occur. Nothing occurs without an initial cause or
action which creates an effect or result. Kamma is essentially the results of our decisions.
All our decisions either wholesome or unwholesome will have a result. Nothing in this life
is predetermined and through making wise decisions, a Practitioner can improve the
condition of the mind and their life.
In these three (3) Teachings from Gotama Buddha shared in Chapters 19-21, he shares
how what one has done in the past is not what causes discontentedness, God does not
cause discontentedness, and that there is a cause for all results we experience in this life.
These three (3) Chapters comprise a Teaching that is crucial in your development of
wisdom on The Path to Enlightenment.
It is your decisions that are either wholesome or unwholesome that lead to the results you
experience in this life. If you do not see this clearly, you will need to investigate this
deeply until you can observe and understand that everything experienced in life is a result
of your own decisions. This would be part of Right View.
Without establishing Right View, you would be unable to ever experience Enlightenment.
If it was all the decisions of the past that creates discontentedness in the mind, then you
could do nothing to attain a peaceful and content mind now.
If it was all God’s decisions that creates discontentedness in the mind, then you could do
nothing to attain a peaceful and content mind now.
If there is no “cause and effect” or “action and results”, in other words, The Natural Law
of Kamma does not exist, then you could do nothing to improve your own decision
making to attain a peaceful and content mind now.
So why learn, reflect, and practice these Teachings to acquire wisdom to improve your
decision making if everything that you are experiencing is due to someone or something
else that is out of your control or ability to improve? It would be pointless, right?
These three (3) Chapters from Gotama Buddha help a Practitioner learn, reflect, and
practice to be able to see the truth that it is your own decisions that lead to the results
you experience in this life. Through accepting responsibility for the decisions you make
that are causing discontentedness in the mind, this then empowers you to gain wisdom,
make wise decisions, and through improved decision making you can improve the
condition of the mind and your life.
77


If the cause of discontentedness was from the past, God, or from no cause at all, you
would be powerless to ever improve the condition of the mind and your life. But this is not
true reality and to awaken to eliminating ignorance (unknowing of true reality) to attain
Enlightenment, you will need to see the truth and acquire the wisdom that you can
improve the condition of the mind and your life.
In these Teachings, The Buddha discusses with Ascetics and Brāhmins their view on
whether discontentedness (i.e. pleasure, pain, neither pain-nor-pleasure) is caused by all
that was done in the past, God, or no cause at all.
When they affirm this as being true, the way they see it, The Buddha shares that they
have “no interest [to do] what should be done and [to avoid doing] what should not be
done, nor do they make an effort in this respect”. Essentially, they are complacent and
unwilling to take action to improve their life practice because they feel that improvements
to their life is out of their control and abilities.
The Buddha explains that they “do not apprehend as true and valid anything that should
be done or should not be done, they are muddle-minded, they do not guard the mind,
and even the personal designation 'Ascetic' could not be legitimately applied to them”.
An Ascetic is one who has given up the household life entering into homelessness in
search of the truth. If one has resorted to think that they have no ability to improve their
life through acquiring wisdom and making wise decisions, then The Buddha shares that
“the personal designation ‘Ascetic’ could not be legitimately applied to them”.Essentially,
they are not even trying to learn, reflect, and practice to attain Enlightenment if they are of
the view that it is past decisions, God, or no cause at all that discontentedness arises in
the mind.
This Chapter provides an overview where the next two (2) Chapters containing The Words
of The Buddha provide further details based on this same Teaching.
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Chapter 20
All Is Caused by God’s Creative Action
Then, Monks, I approached those Ascetics and Brāhmins who hold such a
doctrine and view as this: Whatever this person experiences — whether
pleasure, pain, or neither pain-nor-pleasure — all that is caused by God’s
creative activity, and I said to them: Is it true that you Venerable Ones hold
such a doctrine and view?
When I ask them this, they affirm it. Then I say to them: In such a case, it is
due to God’s creative activity that you might destroy life, take what is not
given, indulge in sexual activity, speak falsehood, produce argumentative
speech, speak harshly, indulge in idle chatter; that you might be full of
longing, have a mind of ill will, and hold wrong view.
Those who fall back on God’s creative activity as the essential truth have no
interest [to do] what should be done and [to avoid doing] what should not be
done, nor do they make an effort in this respect.
Since they do not apprehend as true and valid anything that should be done
or should not be done, they are muddle-minded, they do not guard the mind,
and even the personal designation ‘Ascetic’ could not be legitimately applied
to them.
(Reference: AN 3.61)


79

In this Teaching from Gotama Buddha, he shares that it is not God’s creative activity that
causes discontentedness in the mind (i.e. pleasure, pain, neither pain-nor-pleasure).
Oftentimes some people assume that The Buddha did not share Teachings related to
God. However, The Buddha did share Teachings to help people during his lifetime to
understand God but guided them to understand that the attainment of Enlightenment is
not dependent on God.
This Teaching helps a Practitioner understand that it is their own decisions that lead to the
improvement to the condition of one’s mind and life, not based on the creative activity of
God.
While one might choose to maintain a relationship with God on The Path to
Enlightenment, if they have one or would like to develop one, a Practitioner will need to
understand that rites, rituals, ceremonies, and worship is not what produces
Enlightenment. And, one might also choose to have no relationship with God as part of
their journey to Enlightenment. Both approaches can be explored but one would need to
deeply understand how to improve their life practice if they are going to maintain a
relationship with God.
If you’ve been taught that all is caused based on God’s creative activities, this is not true
reality and a Practitioner will need to understand this observing the truth so that with that
wisdom, they can become determined, dedicated, and diligent to learning, reflecting, and
practicing wise decision making to improve the condition of the mind and their life.
If a Practitioner continued to believe that God was controlling all that happens in this life
and your day-to-day decisions, then there would be no interest to do what is wholesome
and eliminate what is unwholesome. There is “no interest [to do] what should be done and
[to avoid doing] what should not be done, nor do they make an effort in this respect”. The
mind will become complacent dwelling in ignorance (unknowing of true reality) inhibiting a
Practitioner from awakening to Enlightenment.
Detailed explanation of God’s Creative Action: You Have Free Will is available in this same
book series found in Chapter 18 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
80


Chapter 21
All That Occurs Without A Cause or Condition
Then, Monks, I approached those Ascetics and Brāhmins who hold such a
doctrine and view as this: Whatever this person experiences - whether
pleasure, pain, or neither pain-nor-pleasure all that occurs without a cause or
condition, and I said to them: ‘Is it true that you Venerable Ones hold such a
doctrine and view?
When I ask them this, they affirm it. Then I say to them: In such a case, it is
without a cause or condition that you might destroy life, take what is not
given, indulge in sexual activity, speak falsehood, produce argumentative
speech, speak harshly, indulge in idle chatter; that you might be full of
longing, have a mind of ill will, and hold wrong view.
Those who fall back on absence of cause and condition as the essential
truth have no interest [to do] what should be done and [to avoid doing] what
should not be done, nor do they make an effort in this respect. Since they do
not apprehend as true and valid anything that should be done or should not
be done, they are muddle-minded, they do not guard the mind, and even the
personal designation ‘Ascetic’ could not be legitimately applied to them.
(Reference: AN 3.61)


82

In this Teaching from Gotama Buddha, he shares that the cause of discontentedness in
the mind (i.e. pleasure, pain, neither pain-nor-pleasure) is not “absent of cause and
condition”. The Natural Law of Kamma is an essential truth that one needs to deeply
understand to improve their decision making.
This Teaching helps a Practitioner understand that it is their own decisions that lead to the
improvement to the condition of one’s mind and life.
If you’ve been taught that you have no ability to improve your life and that all is
predetermined, this is not true reality and a Practitioner will need to understand this
observing the truth so that with that wisdom, they can become determined, dedicated,
and diligent to learning, reflecting, and practicing wise decision making to improve the
condition of the mind and their life.
If a Practitioner continued to believe that all that happens in this life is predetermined or
otherwise not due to “causes and conditions” based on your own decisions, then there
would be no interest to do what is wholesome and eliminate what is unwholesome. There
is “no interest [to do] what should be done and [to avoid doing] what should not be done,
nor do they make an effort in this respect”. The mind will become complacent dwelling in
ignorance (unknowing of true reality) inhibiting a Practitioner from awakening to
Enlightenment.
As a Practitioner learns, reflects, and practices these Teachings, the mind is awakening to
The Natural Law of Kamma. Without the wisdom of The Natural Law of Kamma, a
Practitioner would be unable to improve their decision making to attain Enlightenment.
83


Chapter 22
Worst Kind of Doctrine That There Is No Kamma
Monks, a hair blanket is declared to be the worst kind of woven garment. A
hair blanket is cold in cold weather, hot in hot weather, ugly, foul-smelling,
and uncomfortable.
So too, the doctrine of Makkhali is declared the worst among the doctrines
of the various Ascetics.
The unwise man Makkhali teaches the doctrine and view: There is no
Kamma, no deed, no energy (that is not only is there no result from Kamma
but also no Kamma itself, all deeds are null.)
Monks, the Fortunate Ones, Arahants, The Perfectly Enlightened Ones of the
past taught a doctrine of Kamma, a doctrine of deeds, a doctrine of energy.
Yet the unwise man Makkhali contradicts them [with his claim]: There is no
Kamma, no deed, no energy.
The Fortunate Ones, Arahants, The Perfectly Enlightened Ones of the future
will also teach a doctrine of Kamma, a doctrine of deeds, a doctrine of
energy. Yet the unwise man Makkhali contradicts them [with his claim]: There
is no Kamma, no deed, no energy.
At present I am the Arahant, The Perfectly Enlightened One, and I teach a
doctrine of Kamma, a doctrine of deeds, a doctrine of energy. Yet the unwise
man Makkhali contradicts me [with his claim]: There is no Kamma, no deed,
no energy.
Just as a trap set at the mouth of a river would bring about harm, pain,
calamity, and disaster to many fish, so too, the unwise man Makkhali is, as it
were, a ‘trap for people’ who has arisen in the world for the harm, pain,
calamity, and disaster of many beings.
(Reference: AN 3.137)


84

In this Teaching from Gotama Buddha, he shares how another Teacher who teaches there
is no such thing as The Natural Law of Kamma is unwise and dangerous. The Teacher
Makkhali who shares “there is no Kamma, no deed, no energy (that is not only is there no
result from Kamma but also no Kamma itself, all deeds are null)” is compared to an
ineffective blanket and as dangerous as a fish trap.
Any person interested in retaining heat would use an effective blanket not an ineffective
one. And, one would not be interested in the “harm, pain, calamity, and disaster” of a fish
trap if a Practitioner fell into the trap that The Natural Law of Kamma did not exist.
One should not attempt to believe The Natural Law of Kamma but instead, observe the
reality of this natural law discovering the truth to acquire wisdom. Through this wisdom,
one can then make wise decisions to improve their life practice moving the mind towards
Enlightenment.
As you continue the journey on The Path to Enlightenment investigating The Natural Law
of Kamma, reflect on past experiences of how your unwise unwholesome decisions led to
unwholesome results (i.e. unwholesome Kamma). And, reflect on past experiences of how
your wise wholesome decisions led to wholesome results (i.e. wholesome Kamma).
Through learning and reflecting on The Buddha’s Teachings related to The Natural Law of
Kamma, then you can see the truth acquiring wisdom to make improved decisions.
Through your practice of improved decisions, the condition of the mind and your life will
gradually improve. This is how you can observe The Natural Law of Kamma no longer
allowing the mind to believe anything but instead, observe the truth through direct
experience.
The wisdom you acquire about The Natural Law of Kamma will allow the mind to
gradually awaken and clean up your decision making to improve the results you
experience in life.
85

Time Factor and
Results of “Action”
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Chapter 23
Result of Kamma Is Threefold
And what is the result of Kamma?
The result of Kamma, I say, is threefold: [to be experienced]
in this very life, or
in the [next] rebirth, or
on some subsequent occasion.
This is called the result of Kamma.
This, Monks, is called actions’ fruit.
(Reference: AN 6.63)


In this Teaching from Gotama Buddha, he shares how Kamma will be experienced in this
very life, the next rebirth, or on some future occasion. In other words, one cannot run or
hide from the results of the decisions that they make. It is not possible to do
unwholesome bodily, verbal, or mental actions in life and avoid the consequences of
those decisions.
Each being will experience the results of their decisions.
The Natural Law of Kamma does not need to be feared. The Natural Law of Kamma
needs to be understood so that we can make wise choices in our life that lead to a more
peaceful mind and a more peaceful existence for us individually and all of humanity.
There is no fear in these Teachings and there is no fear in Kamma.
The only one who fears Kamma is the person who does not understand The Natural Law
of Kamma and is unable to make wise decisions that would lead to a more peaceful
existence.
The more you learn and practice The Teachings of Gotama Buddha, the more awakened
the mind will become to The Natural Law of Kamma and the better decisions one can
make. This will result in a more peaceful existence to include a peaceful, calm, serene,
and content mind with joy.
Gotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma
to awaken the mind to better life choices that lead to an improved existence.
Each person has 100% ability to make decisions in their life, these are personal choices.
Based on the personal choices we make, the resulting effect will be experienced. This is
our Kamma.
87

Fruit of “Actions” By
Results
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Chapter 24
Beings Bound by Action
One is not a Brāhmin by birth,
Nor by birth a non-Brāhmin.
By action is one a Brāhmin,
By action is one a non-Brāhmin.
For men are farmers by their acts,
And by their acts are craftsmen too;
And men are merchants by their acts,
And by their acts are servants too.
And men are robbers by their acts,
And by their acts are soldiers too;
And men are chaplains by their acts,
And by their acts are rulers too.
So that is how the truly wise
See action as it really is,
See dependent origination,
Skilled in action and its results.
Action makes the world go round,
Action makes this generation turn.
Living beings are bound by action
Like the chariot wheel by the linchpin.
(Reference: SNP 3.9)


In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine
everything about an individual.
During the lifetime of The Buddha, it was believed that based on what type of family you
were born into determined what type of life you would live. For example, if you were born
into a highly wealthy and influential family, an individual would expect to have a certain
type of life versus an individual born into a family of little wealth or influence.
People who were born into Brāhmin families were considered to be holy and able to
communicate with the Gods while people of lower castes (i.e. status) were unable to have
a spiritual life being dependent on the Brāhmin to do the spiritual work for others.
Common people would pay Brāhmin a fee to pray on their behalf. This created an
environment where corruption was able to be easily introduced as fees could easily be
changed and the common person had no recourse to improve their life because it was
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the Brāhmin who controlled access to the Gods that were believed in during that lifetime.
Brāhmins were considered to be holy and sacred, all determined by what family an
individual was born into not by their deeds or actions.
This Teaching, and others, from The Buddha helped individuals understand that one is not
a holy person by birth but by their actions. It is our actions that is the “cause” or “action”
that creates certain “effects” or “results” in our life.
If one were to think just because they were born into a certain family, life should be good
or bad, then they are not yet understanding The Natural Law of Kamma. The results we
experience in this life is not purely based on what family we are born into but is
determined by our actions.
As we make wholesome or unwholesome decisions, we experience the corresponding
results in our life. As The Buddha shares, “that is how the truly wise see action as it really
is”. A wise Practitioner will need to see this cause and effect relationship within all
aspects of life. There is nothing that occurs in this world without a “cause” or “action”
then there is an “effect” or “result”.
All individuals are able to attain Enlightenment leading a spiritual life, this is not
dependent on what family one is born into as part of this life.
The Buddha explains the complete series of events as it relates to The Cycle of Rebirth
and the experiencing of discontentedness in his Teaching on Dependent Origination. He
points to that in this Teaching when he said, “see dependent origination skilled in action
and its results”. Dependent Origination is the ultimate truth that explains the causality or
causal relationship between ignorance (unknowing of true reality) and discontentedness
along with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.
It is action that determines everything in the world explained by The Buddha as “action
makes the world go round, action makes this generation turn. Living beings are bound by
action like the chariot wheel by the linchpin”.
It is our actions that determine what we do or do not experience in this life. A chariot or
cart is pulled by horses with a primary “linchpin” that connects the cart and horses.
Without the “linchpin”, the chariot would not function or move. So too, it is one’s actions
that determines what does and does not happen in one’s life. One’s actions are the
“linchpin” or primary aspect of one’s life that determines all outcomes.
Purifying one’s bodily, verbal, and mental actions will result in an improved condition of
mind and life.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 25
To Be Reborn Graceful, Rich, and Influential
Mallika, some women are not prone to anger or often intensely frustrated.
Even if she is criticized a lot, she does not lose her temper and become
irritated, hostile, and stubborn; she does not display anger, hatred, and
bitterness. And she gives things to Ascetics or Brāhmins: food and drink;
clothing and vehicles; garlands, scents, and ointments; bedding, dwellings,
and lighting.
When she passes away from that state, if she comes back to this world,
wherever she is reborn she is beautiful, attractive, and graceful, possessing
supreme beauty of complexion; rich, with great wealth and property; and
influential.
(Reference: AN 4.197)


In this Teaching from Gotama Buddha, he shares what leads to an improved rebirth.
While our birth does not guarantee Enlightenment or purely determine what will or will not
happen in this life, being born in a family with wealth and influence can decrease one’s
need to acquire the necessities needed to sustain life.
If you are reading this book, you are fortunate. You have the ability to use electronic
devices, purchase a book, and you have the time to devote to learning, reflecting, and
practicing these Teachings. However, there are countless individuals in the world who do
not have this opportunity or luxury.
There are many people in the world who are born into families that are in deep poverty
lacking the ability to purchase electronic devices, books, or spend time learning to
improve their life practice. They are so burdened just to fulfill their daily needs and
necessities to sustain life, they could not even aspire to take part in the active learning of
The Path to Enlightenment.
So being reborn into a family that is wealthy and influential would provide the opportunity
to purchase needed prerequisites just to access these Teachings like electronic devices,
books, and have the available time to devote to continued learning.
A being who is learning and practicing these Teachings is able to significantly improve
their life through a well developed life practice in this life and should they not attain
Enlightenment, their next rebirth will be an improved destination. The Buddha is
explaining that in this Teaching, to a certain degree, but explains this more fully in other
Teachings that you will have access to in this book series.
Through the elimination of anger, frustration, irritation, hostility, stubbornness, hatred,
bitterness and providing offerings to those who are sharing these Teachings into the
world, The Buddha explains that should one need to be reborn, this leads to an improved
rebirth in the next life.
It is important to understand that the ultimate goal of The Path to Enlightenment is to
attain Enlightenment and not be reborn. But, should one fall short of that goal, an
improved rebirth will be experienced through improving one’s life practice.
Understanding that the ultimate goal is to attain Enlightenment and not be reborn, you
can understand that The Buddha did not use rebirth into a better existence in the next life
as a reward for learning and practicing his Teachings. Instead, the benefit of learning,
reflecting, and practicing these Teachings is that the condition of the mind and one’s life
will improve right now as wisdom increases and discontentedness decreases. The
ultimate goal of The Path to Enlightenment is to eliminate rebirth but in order to
accomplish that goal one would need to develop wisdom through a well developed life
practice resulting in the decrease and ultimately the elimination of discontentedness.
The Buddha’s Teachings need to be understood in totality rather than looking at them
through isolated Teachings. If one were to look at an isolated Teaching such as this and
allow conditioning of past experiences to form perceptions, one could form the
misperception that The Buddha is attempting to influence one to learn and practice his
Teachings to achieve a better rebirth in a future life. But with the wisdom of the ultimate
goal of these Teachings being Enlightenment to escape The Cycle of Rebirth, one can
92


come to the conclusion that The Buddha is merely sharing the truth of “what is” rather
than attempting to dangle a reward for learning and practicing his Teachings.
The Buddha knew the truth having acquired deep wisdom. He did not attempt to
influence people through coercion or other tricky methods. He offered his Teachings to all
those who chose to learn, reflect, and practice. Then on their own, they could see the
truth for themselves as the condition of the mind and their life gradually improved.
A Buddha’s mind is already experiencing more peacefulness, calmness, serenity, and
contentedness with joy than you could ever imagine in the unEnlightened state. They
have developed deep loving-kindness and compassion for all beings. They offer their
Teachings out of compassion for the world for all those who choose to learn and practice.
A Buddha has no desire for any personal benefits for sharing their Teachings. They have
transcended any interest in material gain or personal pursuits. Their goal is to share their
Teachings for the benefit of others, not for their own selfish desires as they have
eliminated all desire and selfishness from the mind dedicating the rest of their life towards
supporting, guiding, encouraging, and helping others experience the mental state they
have already attained.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
A Buddha understands that there is nothing you can do to force or coerce an individual
into attaining Enlightenment. Because these Teachings are not based on belief, it is not
possible to coerce someone into learning, reflecting, and practicing these Teachings to
discover the truth and acquire wisdom. Each individual needs to accomplish that goal on
their own to experience the results.
The goal of these Teachings is to attain Enlightenment, not rebirth. So while this Teaching
is shared by The Buddha, it is not to encourage someone to learn and practice these
Teachings but instead, to help one understand the unwholesome qualities of mind to
eliminate and wholesome qualities of mind to cultivate. And, should one progress on this
path but not reach the ultimate goal of Enlightenment, there is still benefit one is
experiencing in this life and future lives. Your actions to learn and practice these
Teachings is beneficial to you now and in the future. You can observe the condition of the
mind and your life gradually improving through making wise decisions in daily life to
improve your life practice.
Detailed explanation of The Cycle of Rebirth is available in this same book series found in
the book “The Realms of Existence” (Volume 11).
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Chapter 26
Gifts of a Wholesome Person
Monks, there are these five gifts of a wholesome person.
What five?
(1) He gives a gift out of confidence;
(2) he gives a gift respectfully;
(3) he gives a timely gift;
(4) he gives a gift unreservedly;
(5) he gives a gift without injuring himself or others.
————
(1) Because he has given a gift out of confidence, wherever the result of that
gift is produced, he becomes rich, with great wealth and property, and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
(2) Because he has given a gift respectfully, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and his sons
and wives, slaves, servants, and workers are obedient, lend an ear, and
apply their minds to understand.
(3) Because he has given a timely gift, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and timely
benefits come to him in abundance.
(4) Because he has given a gift unreservedly, wherever the result of that gift is
produced, he becomes rich, with great wealth and property, and his mind
inclines to the enjoyment of the five kinds of fine sensual pleasures.
(5) Because he has given a gift without injuring himself or others, wherever
the result of that gift is produced, he becomes rich, with great wealth and
property, and no damage comes to his property from any source, whether
from fire, floods, Kings, thieves, or displeasing heirs.
These are the five gifts of a wholesome person.
(Reference: AN 5.148)
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In this Teaching from Gotama Buddha, he shares the five gifts of a wholesome person.
The Buddha is sharing a basic understanding of the results of giving and sharing known
as the practice of generosity.
There are Teachings he shares beyond these however, this is a starting point to
understand generosity.
Practicing generosity is a highly important aspect of practice that one needs to develop to
attain Enlightenment. Without a practice of generosity, one would retain selfishness being
unable to give and share with others. This will allow craving/desire/attachment to stay
well rooted in the mind.
The practice of Breathing Mindfulness Meditation and generosity are used to uproot the
unwholesome root of craving/desire/attachment. Without a well developed practice of
generosity, a Practitioner would be unable to uproot craving/desire/attachment or
eliminate selfishness, therefore, they would be unable to attain Enlightenment.
In this Teaching, The Buddha is sharing five (5) aspects of generosity that one will need to
practice while giving a gift. A gift will need to be given with confidence, respectfully,
timely, unreservedly, and without injuring himself or others.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 27
Deeds with Fruit That Result in
Great Accomplishment and Power
Having cultivated for seven years a mind of loving-kindness, for seven eons
of contraction and expansion I did not return to this world. Whenever the eon
contracted I reached the plane of streaming radiance, and when the eon
expanded I arose in an empty heavenly mansion.
And there I was Brahma (God), the Great Brahma, the unvanquished victor,
the all-knowing, the all-powerful.
Thirty-six times I was Sakka, Ruler of the Heavenly Beings. And many
hundreds of times I was a Wheel-Turning Monarch, righteous, a King of
righteousness, conqueror of the four regions of the earth, maintaining
stability in the land, in possession of the seven treasures.
What need is there to speak of mere local Kingship?
It occurred to me, Monks, to wonder: Of what kind of deed of mine is this the
fruit? Of what deed’s ripening am I now of such great accomplishment and
power?
And then it occurred to me: It is the fruit of three kinds of deeds of mine, the
ripening of three kinds of deeds that I am now of such great accomplishment
and power: deeds of giving, of mastery of the mind, and of refraining.
(Reference: ITI 22)


96

In this Teaching from Gotama Buddha, he recalls some of his past existences and
explains why he has been so fortunate to become a Perfectly Enlightened Buddha.
A Perfectly Enlightened Buddha’s mind is very clear and concentrated with deep wisdom.
While all Enlightened beings will be able to experience these same qualities of mind, a
Perfectly Enlightened Buddha experiences these to a large degree beyond a typical
Enlightened being.
The Buddha shares what has led to his fortunate existences in the past and in his present
life. He attributes this to “deeds of giving, of mastery of the mind, and of refraining”.
Giving or generosity produces beneficial outcomes in one’s life as they are able to train
the mind to eliminate craving/desire/attachment while creating wholesome results with
people who accept the generosity.
Mastery of mind is to train the mind to have deep mental discipline or control of the
mind. Being able to control one’s own mind allows for calmness, mindfulness,
concentration, and to access deep wisdom.
Refraining is to train the mind to have restraint from things such as killing, stealing,
sexual misconduct, lying, ingesting substances that cause heedlessness while practicing
other wholesome moral conduct. A Practitioner has trained the mind to refrain from
unwholesomeness.
The Buddha attributes his accomplishment to attain Perfect Enlightenment and have the
experiences he mentioned from past lives to these three deeds.
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Chapter 28
Why Human Beings Are Seen to Be
Unwholesome and Wholesome?
Then the Brāhmin Student Subha, Todeyya’s son, went to The Perfectly
Enlightened One and exchanged greetings with him. When this courteous
and friendly talk was finished, he sat down at one side and asked The
Perfectly Enlightened One:
‘Master Gotama, what is the cause and condition why human beings are
seen to be unwholesome and wholesome? For people are seen to be short-
lived and long-lived, sickly and healthy, ugly and beautiful, uninfluential and
influential, poor and wealthy. low-born and high-born, unwise and wise. What
is the cause and condition, Master Gotama, why human beings are seen to
be unwholesome and wholesome?’
Student, beings are owners of their actions, heirs of their actions; they
originate from their actions, are bound to their actions, have their actions as
their refuge. It is action that distinguishes beings as unwholesome and
wholesome.
‘I do not understand in detail the meaning of Master Gotama’s statement,
which he spoke in brief without expounding the meaning in detail. It would be
good if Master Gotama would teach me the Teachings so that l might
understand in detail the meaning of Master Gotama’s statement.’
Then, Student, listen and attend closely to what I shall say.
‘Yes, sir’ the Brāhmin Student Subha replied.
The Perfectly Enlightened One said this:
Here, Student, some man or woman kills living beings and is murderous,
bloody-handed, given to blows and violence, merciless to living beings.
Because of performing and undertaking such action, on the dissolution of
the body, after death, he reappears in a state without basic necessities, in an
unhappy destination, in perdition, even in hell. But if on the dissolution of the
body, after death, he does not reappear in a state without basic necessities
in an unhappy destination, in perdition, in hell, but instead comes back to the
human state, then wherever he is reborn he is short-lived.
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This is the way, Student, that leads to short life, namely, one kills living being
and is murderous, bloody-handed, given to blows and violence, merciless to
living beings.
But here, Student, some man or woman, abandoning the killing of living
beings, abstains from killing living beings; with rod and weapon laid aside,
gentle and kindly, he resides compassionate to all living beings. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, even in the heavenly world. But if
on the dissolution of the body, after death, he does not reappear in a happy
destination, in the heavenly world, but instead comes back to the human
state, then wherever he is reborn he is long-lived.
This is the way, Student, that leads to long life, namely, abandoning the
killing of living beings, one abstains from killing living beings; with rod and
weapon laid aside, gentle and kindly, one resides compassionate to all living
beings.
Here, Student, some man or woman is given to injuring beings with the hand,
with a clod, with a stick, or with a knife. Because of performing and
undertaking such action, on the dissolution of the body, after death, he
reappears in a state without basic necessities, in an unhappy destination, in
perdition, even in hell. But if instead he comes back to the human state, then
wherever he is reborn he is sickly.
This is the way, Student, that leads to sickliness, namely, one is given to
injuring beings with the hand, with a clod, with a stick, or with a knife.
But here, Student, some man or woman is not given to injuring beings with
the hand, with a clod, with a stick, or with a knife. Because of performing
and undertaking such action, on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world. But if instead he
comes back to the human state, then wherever he is reborn he is healthy.
This is the way, Student, that leads to health, namely, one is not given to
injuring beings with the hand, with a clod, with a stick, or with a knife.
Here, Student, some man or woman is of an angry and irritable character;
even when criticized a little, he is offended, becomes angry, hostile, and
resentful, and displays anger, hate, and bitterness. Because of performing
and undertaking such action, on the dissolution of the body, after death, he
reappears in a state without basic necessities, in an unhappy destination, in
perdition, even in hell. But if instead he comes back to the human state, then
wherever he is reborn he is ugly.
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This is the way, Student, that leads to ugliness, namely, one is of an angry
and irritable character, even when criticized a little, he is offended, becomes
angry, hostile, and resentful and displays anger, hate, and bitterness.
But here, Student, some man or woman is not of an angry and irritable
character; even when criticized a little, he is not offended, does not become
angry, hostile, and resentful, and does not display anger, hate, and
bitterness. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is beautiful.
This is the way, Student, that leads to being beautiful, namely, one is not of
an angry and irritable character, even when criticized a little, he is not
offended, does not become angry, hostile, and resentful, and does not
display anger, hate, and bitterness.
Here, Student, some man or woman is jealous, one who is selfish, resentful,
and feels bitter about the gains, honor, respect, appreciation, salutations,
and veneration received by others. Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
state without basic necessities, in an unhappy destination, in perdition, even
in hell. But if instead he comes back to the human state, then wherever he is
reborn he is uninfluential.
This is the way, Student, that leads to being uninfluential, namely, one is
jealous, resentful, and feels bitter towards the gains, honor, respect,
appreciation, salutations, and veneration received by others.
But here, Student, some man or woman is not jealous, one who is not
selfish, resentful, and feels bitter about the gains, honor, respect,
appreciation, salutations, and veneration received by others. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, in the heavenly world. But if
instead he comes back to the human state, then wherever he is reborn he is
influential.
This is the way, Student, that leads to being influential, namely, one is not
jealous, resentful and feels bitter towards the gains, honor, respect,
appreciation, salutations, and veneration received by others.
Here, Student, some man or woman does not give food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling, and lamps to
Ascetics or Brāhmins. Because of performing and undertaking such action,
on the dissolution of the body, after death, he reappears in a state without
100


basic necessities, in perdition, even in hell. But if instead he comes back to
the human state, then wherever he is reborn he is poor.
This is the way, Student, that leads to poverty, namely, one does not give
food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling
and lamps to Ascetics or Brāhmins.
But here, Student, some man or woman gives food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics
or Brāhmins. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is wealthy.
This is the way, Student, that leads to wealth, namely, one gives food, drink,
clothing, carriages, garlands, scents, ointments, beds, dwelling and lamps to
Ascetics or Brāhmins.
Here, Student, some man or woman is stubborn and arrogant; he does not
pay homage (respect) to one who should receive homage (respect), does not
rise up for one in whose presence he should rise up, does not offer a seat to
one who deserves a seat, does not make way for one for whom he should
make way, and does not honor, respect, appreciate, and venerate one who
should be honored, respected, appreciated, and venerated. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a state without basic necessities, in perdition, even in
hell. But if instead he comes back to the human state, then wherever he is
reborn he is low-born.
This is the way, Student, that leads to low birth, namely, one is stubborn and
arrogant; he does not pay homage (respect) to one who should receive
homage (respect), does not rise up for one in whose presence he should rise
up, does not offer a seat to one who deserves a seat, does not make way for
one for whom he should make way, and does not honor, respect, appreciate,
and venerate one who should be honored, respected, appreciated, and
venerated.
But here, Student, some man or woman is not stubborn and arrogant; he
pays homage (respect) to one who should receive homage (respect), rises up
for one in whose presence he should rise up, offers a seat to one who
deserves a seat, makes way for one for whom he should make way, and
honors, respects, appreciates, and venerates one who should be honored,
respected, appreciated, and venerated.
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Because of performing and undertaking such action, on the dissolution of
the body, after death, he reappears in a happy destination, in the heavenly
world. But if instead he comes back to the human state, then wherever he is
reborn he is high-born.
This is the way, Student, that leads to high birth, namely, one is not stubborn
and arrogant; he pays homage (respect) to one who should receive homage
(respect), rises up for one in whose presence he should rise up, offers a seat
to one who deserves a seat, makes way for one for whom he should make
way, and honors, respects, appreciates, and venerates one who should be
honored, respected, appreciated, and venerated.
Here, Student, some man or woman does not visit an Ascetic or a Brāhmin
and ask: Venerable Sir, what is wholesome? What is unwholesome? What is
blameable? What is blameless? What should be cultivated? What should not
be cultivated? What kind of action will lead to my harm and
discontentedness for a long time? What kind of action will lead to my welfare
and peacefulness for a long time? Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
state without basic necessities, in perdition, even in hell. But if instead he
comes back to the human state, then wherever he is reborn he is unwise.
This is the way, Student, that leads to being unwise, namely, one does not
visit an Ascetic or Brāhmin and ask such questions.
But here, Student, some man or woman visits an Ascetic or a Brāhmin and
asks: Venerable Sir, what is wholesome? What is unwholesome? What is
blameable? What is blameless? What should be cultivated? What should not
be cultivated? What kind of action will lead to my harm and
discontentedness for a long time? What kind of action will lead to my welfare
and peacefulness for a long time? Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
happy destination, in the heavenly world. But if instead he comes back to the
human state, then wherever he is reborn he is
wise.
This is the way, Student, that leads to wisdom, namely, one visits an Ascetic
or Brāhmin and asks such questions.
Thus, Student, the way that leads to short life makes people short-lived, the
way that leads to long life makes people long-lived; the way that leads to
sickliness makes people sickly, the way that leads to health makes people
healthy; the way that leads to ugliness makes people ugly, the way that leads
to being beautiful makes people beautiful; the way that leads to being
uninfluential makes people uninfluential, the way that leads to being
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influential makes people influential; the way that leads to poverty makes
people poor, the way that leads to wealth makes people wealthy; the way
that leads to low birth makes people low-born, the way that leads to high
birth makes people highborn; the way that leads to unwise makes people
unwise, the way that leads to wisdom makes people wise.
Beings are owners of their actions, Student, heirs of their actions; they
originate from their actions, are bound to their actions, have their actions as
their refuge. It is action that distinguishes beings as unwholesome and
wholesome.
When this was said, the Brāhmin Student Subha, Todeyya’s son, said to The
Perfectly Enlightened One:
‘Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama
has made the Teachings clear in many ways, as though he were turning
upright what had been overturned, revealing what was hidden, showing the
way to one who was lost, or holding up a lamp in the dark for those with
eyesight to see forms. I go to Master Gotama for refuge and to The
Teachings and to The Community of Monks. Let Master Gotama remember
me as a Household Practitioner who has gone to him for refuge for life.’
(Reference: MN 135)
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