Chapter 27
Harmoniously Without Disputes
Monks, wherever Monks are residing in calmness, harmoniously, without
disputes, blending like milk and water, viewing each other with eyes of
affection, I am at ease about going there, let alone about directing my
attention there. I conclude: Surely, those Venerable Ones have abandoned
three things and cultivated three (other) things.
What are the three things they have abandoned?
(1) Sensual thoughts,
(2) thoughts of ill will,
(3) thoughts of harming.
These are the three things they have abandoned.
What are the three things they have cultivated?
(1) Thoughts of renunciation (letting go),
(2) thoughts of good will,
(3) thoughts of harmlessness.
These are the three things they have cultivated.
Wherever Monks are residing in calmness, harmoniously, without disputes,
blending like milk and water, viewing each other with eyes of affection, I am
at ease about going there, let alone about directing my attention there. I
conclude: Surely, those Venerable Ones have abandoned these three things
and cultivated these three (other) things.
(Reference: AN 3.124)


In this Teaching from Gotama Buddha, he shares insight into what creates harmony
among a population of people.
Through the abandoning of sensual thoughts (i.e. sensual desire), thoughts of ill will, and
thoughts of harming, a population of people will be able to reside without disputes and in
harmony. People will be interested in visiting and residing among a population of people
who are without disputes living in harmony.
Through cultivating and practicing Right Intention from The Eight Fold Path, one is
practicing renunciation (letting go), good will, and harmlessness.
132


For a population of people who are practicing Right Intention, The Buddha explains that
they are without disputes, living harmoniously, much like that of milk and water.
Rather than humans viewing each other as having ill intentions with resentment, jealousy,
harshness and judgment, a population of people can “view each other with eyes of
affection”, thus, creating a peaceful and harmonious community in which to exist.
It is through viewing others with negative perceptions that the mind attributes negative
unwholesome qualities to others finding it difficult and a struggle to exist peacefully with
all beings.
Instead, The Buddha provides guidance that one should eliminate the constant seeking of
pleasure through “sensual thoughts” or having “sensual desires”. Through elimination of
the unEnlightened mind’s tendency to chase after pleasant feelings training the mind to
let go of chasing pleasant feelings, one can then apply effort to reside with others
peacefully.
Through the elimination of ill will practicing good will or loving-kindness, a Practitioner
can have a genuine interest in seeing all beings be well. Through elimination of the
unEnlightened mind’s tendency to have anger, hatred, and ill will, one can then apply
effort to reside with others peacefully.
Through the elimination of thoughts of harming practicing harmlessness, a Practitioner
can look for ways to motivate, encourage, and support others in their daily activities.
Through elimination of the unEnlightened mind’s tendency to have an interest in seeing
harm come to others, one can then apply effort to reside with others peacefully.
A Practitioner needs to develop Right Intention as part of The Eight Fold Path and
practice this daily through their own inner dialogue and interactions with others. Training
the mind to “let go” of sensual thoughts, ill will, and harming, a Practitioner will find
harmony without arguments with others.
This work needs to be applied within one’s own mind and then practiced within their
household and professional environment. Through training your own mind to function in
this way, you can then practice Right Intentions within all relationships and all interactions
on a daily basis. Each individual doing this work for themselves will benefit their personal
and professional relationships resulting in increased amounts of peacefulness and
harmony throughout the world.
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).
133


Chapter 28
Disputes Arise from Craving
Craving is a cause of seeking,
Seeking is a cause of gaining material possessions,
Gaining material possessions is a cause of evaluating,
Evaluating is a cause of desire,
Desire is a cause of clinging,
Clinging is a cause of possessiveness,
Possessiveness is a cause of stinginess,
Stinginess is a cause of guarding of possessions:
And because of the guarding of possessions, many unwholesome, unskillful
things come to be: there arise the taking up of stick and sword (weapons),
fights, disputes, arguments, accusations, harsh speech, lying and other evil
unskilled states.
(Reference: DN 15)


In this Teaching from Gotama Buddha, he shares how craving leads to disputes and
unwholesome unskillful conduct.
It is through the mind’s craving/desire/attachment that it has longing with a strong
eagerness wanting “material gain” and results in the “guarding of possessions”. The mind
will guard possessions with “weapons” where “fights, disputes, arguments, accusations,
harsh speech, lying, and other evil unskilled states” will arise causing unwholesome
outcomes.
There is a need for certain possessions to sustain our life and exist in the world. But, it is
when the mind has longing with a strong eagerness (craving/desire/attachment) to keep
these permanently, being unaware and uncomfortable with impermanence, that the mind
then feels a need to hold on to “guarding possessions” tightly.
With holding on tightly, the mind cannot reside in the middle peaceful, calm, serene, and
content with joy but instead, is looking out with fear for when these possessions might
leave. Rather, a mind that has the wisdom of impermanence will be able to make wise
decisions to ensure the possessions they need to sustain life are available but with the
understanding that they will leave them someday due to The Universal Truth of
Impermanence.
Detailed explanation of The Universal Truth of Impermanence is available in this same
book series found in Chapter 4 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
134


Chapter 29
Dependent Origination
When this exists, that comes to be;
with the arising of this, that arises.
When this does not exist, that does not come to be;
with the elimination of this, that ceases.
(Reference: SN 12.2)


In this Teaching from Gotama Buddha, he shares a very basic introduction to Dependent
Origination.
Dependent Origination is a detailed Teaching that shares the “cause and effect” of how
ignorance (unknowing of true reality) leads to rebirth and a being then experiences
discontentedness.
Here in this Teaching, The Buddha is just sharing a basic introduction of Dependent
Origination where one needs to understand the “cause and effect” relationship of “when
this exists, that comes to be” and “with the arising of this, that arises”.
Conversely, “when this does not exist, that does not come to be” and “with the
elimination of this, that ceases”.
This basic understanding of causality, “cause and effect”, or “action and result” forms the
basis of The Teachings on The Natural Law of Kamma and will explain how everything
that comes into existence whether feelings, perceptions, thoughts, or an actual being
itself, has some cause that initiates it into arising or existence.
Likewise, through the same “cause and effect” or “action and result” the elimination of
feelings, perceptions, thoughts, or an actual being can be traced through the same
sequence of events in The Teaching of Dependent Origination.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment” (Volume 5).
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in the book “The Natural Law of Kamma” (Volume 6).
135


Chapter 30
Cause of Ill Will
‘By what fetters, Sir, are beings bound - gods, humans, asuras, nagas,
gandhabbas and whatever other kinds there may be - whereby, although they
aspire to live without hate, harming, hostility or ill will, and in peace, they yet
live in hate, harming one another, hostile and with ill will?’
Ruler of the Gods, it is the bonds of jealousy and material gain that bind
beings so that, though they aspire to live without hate, harming, hostility or ill
will, and in peace, they yet live in hate, harming one another, hostile and with
ill will.
‘But Sir, what gives rise to jealousy and material gain, what is their origin, how
are they born, how do they arise? Owing to the presence of what do they
arise, owing to the absence of what do they not arise?’
Jealousy and material gain, Ruler of the Gods, take rise from happiness and
sadness, this is their origin, this is how they are born, how they arise. When
these are present, they arise, when these are absent, they do not arise.
‘But, Sir, what gives rise to being happy and sad, what is their origin, how are
they born, how do they arise? Owing to the presence of what do they arise,
owing to the absence of what do they not arise?’
They arise, Ruler of the Gods, from craving/desire due to the presence of
craving/desire they arise, due to the absence of craving/desire they do not
arise.
(Reference: DN 21)
136


Chapter 31
Craving/Desire is the Root of Discontentedness
Whatever discontentedness arose in the past, all that arose rooted in
craving/desire, with craving/desire as its source: for craving/desire is the root
of discontentedness.
Whatever discontentedness will arise in the future, all that will arise rooted in
craving/desire, with craving/desire as its source, for craving/desire is the root
of discontentedness.
Whatever discontentedness arises, all that is rooted in craving/desire, has
craving/desire as its source; for craving/desire is the root of
discontentedness.
(Reference: SN 42.11)


In this Teaching from Gotama Buddha, he shares the cause of all discontentedness is
craving/desire/attachment.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
Whether it be discontentedness that arose with beings in the past, present, or future it is
all caused by craving/desire/attachment.
The cause, elimination, and the solution leading to the complete elimination of all
discontentedness is described in The Four Noble Truths. The Four Noble Truths is a
foundation in these Teachings that is required in order to understand all the other
Teachings on The Path to Enlightenment shared by Gotama Buddha.
A Practitioner will need to deeply understand and practice The Four Noble Truths in order
to eliminate discontentedness of the mind.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
138


Chapter 32
Seven Principles to Prosper and Not Decline
Brāhmin! If the Vajjians keep these seven principles, as long as these
principles remain in force, the Vajjians may be predicted to prosper and not
decline.
(The followings are the seven principles that The Tathāgata said to Venerable
Ānanda in the presence of Vassakāra Brāhmin.)
(1)Ānanda! The Vajjians hold regular and frequent assemblies.
(2)Ānanda! The Vajjians meet in harmony, break up in harmony, and carry on
their business in harmony.
(3)Ānanda! The Vajjians do not authorize what has not been authorized
already, and do not abolish what has been authorized, but proceed
according to what has been authorized by their ancient tradition.
(4)Ānanda! The Vajjians honor, respect, revere, and salute the elders among
them, and consider them worth listening to.
(5)Ānanda! The Vajjians do not forcibly abduct others’ wives and daughters
and compel them to live with them.
(6)Ānanda! The Vajjians honor, respect, revere, and salute the Vajjians
shrines at home and abroad, not withdrawing the proper support made
and given before.
(7)Ānanda! The Vajjians make proper provision for the safety of Arahants, so
that such Arahants may come in the future to live there, and those already
there may reside in comfort.
Ānanda, so long as they keep these principles, the Vajjians may be predicted
to prosper and not decline.
(Reference: DN 16)


139

In this Teaching from Gotama Buddha, he shares Teachings that will help a community of
people live in harmony experiencing prosperity.
He suggested that they (1) hold regular and frequent meetings, (2) greet each other,
conduct their affairs, and leave in harmony and peacefulness, (3) follow the rules that
have been established for their community based on their ancient tradition without
alteration, (4) respect their elders gaining insight and knowledge through listening to
them, (5) do not forcibly abduct others’ wives and daughters and compel them to live with
them practicing the refraining from taking what is not given and sexual misconduct, (6)
honor and respect their shrines maintain proper support for their upkeep, and (7)
accommodate Enlightened beings to ensure their safety and comfort of those who
already reside there and to attract future Enlightened beings to reside in their community.
Through sharing this guidance, The Buddha is offering Teachings that will help the
community of the Vajjians understand how to maintain the prosperity of their community.
During the lifetime of The Buddha, The Vajjians were a group of clans who settled in a
land area that we might refer to as a “country” using today’s terms. They were considered
as being prosperous and a well developed group of people who lived in harmony with one
another. The Buddha provided this Teaching to help them continue their prosperity long
into the future.
140


Chapter 33
Four Things that Lead to the Continuation of the
Wholesome Teachings
There are, Monks, these four things that lead to the continuation, non-
decline, and non-disappearance of the wholesome Teachings.
What four?
(1) Here, the Monks learn discourses that have been well acquired, with well
set down words and phrases. When the words and phrases are well set
down, the meaning is well understood.
This is the first thing that leads to the continuation, non-decline, and non-
disappearance of the wholesome Teachings.
(2) Again, the Monks are easy to correct and possess qualities that make
them easy to correct. They are patient and accept instruction respectfully.
This is the second thing that leads to the continuation, non-decline, and non-
disappearance of the wholesome Teachings.
(3) Again, those Monks who are learned, heirs to the heritage, experts on The
Teachings, experts on the discipline, experts on the outlines, respectfully
teach the discourses to others. When they have passed away, the
discourses are not cut off at the root for there are those who preserve them.
This is the third thing that leads to the continuation, non-decline, and non-
disappearance of the wholesome Teachings.
(4) Again, the elder Monks are not luxurious and complacent, but they
discard backsliding and take the lead in solitude; they arouse energy for the
attainment of the as-yet-unattained, for the achievement of the as-yet-
unachieved, for the realization of the as-yet-unrealized. (Those in) the next
generation follow their example. They, too, do not become luxurious and
complacent, but they discard backsliding and take the lead in solitude; they,
too, arouse energy for the attainment of the as-yet-unattained, for the
achievement of the as-yet-unachieved, for the realization of the as-yet-
unrealized.
This is the fourth thing that leads to the continuation, non-decline, and non-
disappearance of the wholesome Teachings.
141

These, Monks, are the four things that lead to the continuation, non-decline,
and non-disappearance of the wholesome Teachings.
(Reference: AN 4.160)


In this Teaching from Gotama Buddha, he shares how to maintain the wisdom of his
Teachings in the world for the benefit of all beings. Gotama Buddha knew his Teachings
were subject to The Universal Truth of Impermanence which means they would gradually
decline over time.
This Teaching explains his guidance on how to maintain the continuation of his Teachings
so that they could remain vibrant for a longer period of time.
(1) First, he explains that Students should learn his Teachings through accurate words and
phrases with the meaning well understood. Through learning and then sharing these
Teachings with accurate and precise wording, a Practitioner will come to understand and
practice The Teachings more closely and then experience the results of an Enlightened
mind. Then, having attained Enlightenment, Students would be able to share these
Teachings with accurate and precise wording that will help the next generation to learn,
reflect, and practice these Teachings to experience the results of an Enlightened mind.
(2) Second, Students understand that in order to learn, reflect, and practice these
Teachings to experience the results of an Enlightened mind, they will need instruction and
guidance from Teachers. Teachers will need to correct Students when they are
misunderstanding The Teachings and guide them to a deeper understanding and better
practice of these Teachings.
Students will need to be patient and respectfully accept instruction from Teachers.
Teachers are sharing these Teachings with loving-kindness and compassion to help their
Students. They should not expect or ask for anything in return. Students will need to
support their Teachers through offerings of support, but, a Teacher should not expect or
ask for anything from their Students while sharing these Teachings.
As a result, there is no inherit benefit for the Teacher to share these Teachings other than
to help others out of loving-kindness and compassion. If a Student was impatient,
disrespectful, or not easy to correct, it could be predicted that the Teacher may no longer
be interested in sharing these Teachings with the Student.
So to maintain “the continuation, non-decline, and non-disappearance of the wholesome
Teachings” Students would need to have Teachers who are willing to teach them and
through patience, respect, and being easy to correct, then, Teachers will continue to be
interested and pleased to share The Teachings with the Students.
142


(3) Third, not only is it important for Students to be patient and respectful with Teachers
but it is also important for the Teachers to be patient and respectful with the Students. It
is a real challenge for an unEnlightened mind to learn and practice these Teachings to
produce the results of the Enlightened mind. Through a Teacher learning and practicing
these Teachings deeply, they are not only helping the Students learn through their verbal
instruction, but also, through their actions they are constantly Teaching providing an
example as a role model of how to practice these Teachings.
Through a Teacher taking time to actively learn from elders becoming experts on The
Teachings and training guidelines when they pass away, these Teachings can continue
with well educated Students who preserve The Teachings. In this way, “the discourses are
not cut off at the root for there are those who preserve them” because Students will have
excellent role models of not only how to practice these Teachings but how to also share
them respectfully with new Students.
New Teachers will share these Teachings in the same way that these Teachings were
shared with them. Through having role models, new Teachers will be able to continue to
share these Teachings with the new generation once they have mastered the wisdom of
these Teachings.
(4) Fourth, Teachers are not “luxurious and complacent” but instead view regression and
decline of their own practice (i.e. backsliding) unfavorably. Instead, they remain
determined, dedicated, and diligent in their own practice and sharing of these Teachings
taking the lead in solitude.
Through taking time to be alone in solitude, a Practitioner discovers any arising cravings/
desires/attachments that are produced in the mind so that once identified, they can be
eliminated. If Teachers are not choosing to experience solitude, then they will not uncover
or discover any hidden arising cravings/desires/attachments. Through these efforts and
applying energy, as described in the Enlightenment factor of Energy, a Teacher can
experience the “attainment of the as-yet-unattained, for the achievement of the as-yet-
unachieved, for the realization of the as-yet-unrealized”.
In this way, they will experience progress on The Path to Enlightenment to attain that
which they have not yet attained, achieve that which they have not yet achieved, and
realize that which they have not yet realized.
In doing so, the Teacher’s Students also practice in the same way. They too will not be
“luxurious and complacent” but instead view regression and decline of their own practice
(i.e. backsliding) unfavorably. Instead, they remain determined, dedicated, and diligent in
their own practice and sharing of these Teachings taking the lead in solitude while being
able to attain that which they have not yet attained, achieve that which they have not yet
achieved, and realize that which they have not yet realized.
“These are the four things that lead to the continuation, non-decline, and non-
disappearance of the wholesome Teachings” shared by Gotama Buddha.
143


Why Do The Teachings of The Buddha Flourish in Asia?
One of the major reasons we see The Buddha’s Teachings flourishing in Asia is due to the
high degree of appreciation, gratitude, support, and respect that is given to individuals
who choose to share The Teachings of The Buddha.
In order for The Teachings of The Buddha to flourish in the West and all other parts of the
world, we will need to look to Asia as a role model for these Teachings to be able to
become established and flourish.
Those who choose to share The Teachings of The Buddha, and are doing so in the way
that The Buddha taught, have no expectations of their Students. There is nothing that
they want from their Students. Instead, the Teachers who share these Teachings are only
doing so out of loving-kindness and compassion for others. Teachers are the guiding light
that help others to progress to improvements in the condition of the mind and their life.
Teachers are the lifeblood that ensures the wisdom of The Buddha can permeate into the
world and shine bright for everyone to progress to Enlightenment.
For a Teacher to be successful at helping others progress to Enlightenment, they would
need to be close to Enlightenment themselves or actually Enlightened. Without having
done the work on their own mind, they would not have the wisdom of how to help others
and guide them to Enlightenment.
To get to Enlightenment, an individual would need to have developed appreciation,
gratitude, support, and respect for The Teachings. Without these qualities, one would
never be able to experience the Enlightened mind.
Through Students choosing to have appreciation, gratitude, and respect for Teachers
while providing support to The Teacher and for The Teachings, then The Path to
Enlightenment can shine in the world and flourish.
More and more beings will be willing and able to teach. More and more beings can come
to understand The Path to Enlightenment and we will observe improvements within our
communities as more and more people experience liberation of mind, peace, joy,
Enlightenment which includes having love and kindness for “all beings”.
Develop the mind to eliminate anger/hatred/ill will towards others. Learn how to
“love all beings” regardless of your disagreements, as disagreement is a normal
part of life - permanent agreement is not possible.
Choose “peacefulness” over hostility.
Choose “harmony” over division and separation.
Choose to have appreciation, gratitude, and respect towards Teachers and support The
Teachings to come into the world for your benefit and the benefit of others.
Living in a world of love and kindness is much more enjoyable than the opposite. Living in
Thailand, I have the opportunity to live in a world of love and kindness. I aspire for you to
experience what it feels like to live in a world of nothing but love and kindness.
144


We can only accomplish that goal when there is appreciation, gratitude, and respect for
Teachers and support for The Teachings.
Look to Asia as a role model for how they practice appreciation, gratitude, and respect
towards Teachers while providing support for The Teachings.
145


Chapter 34
Four Things that Lead to the Decline and
Disappearance of the Wholesome Teachings
There are, Monks, these four things that lead to the decline and
disappearance of the wholesome Teachings.
What four?
(1) Here, the Monks learn discourses that have been badly acquired, with
badly set down words and phrases. When the words and phrases are badly
set down, the meaning is badly understood.
This is the first thing that leads to the decline and disappearance of the
wholesome Teachings.
(2) Again, the Monks are difficult to correct and possess qualities that make
them difficult to correct. They are impatient and do not accept instruction
respectfully.
This is the second thing that leads to the decline and disappearance of the
wholesome Teachings.
(3) Again, those Monks who are learned, heirs to the heritage, experts on The
Teachings, experts on the discipline, experts on the outlines, do not
respectfully teach the discourses to others. When they have passed away,
the discourses are cut off at the root, left without anyone to preserve them.
This is the third thing that leads to the decline and disappearance of the
wholesome Teachings.
(4) Again, the elder Monks are luxurious and complacent, leaders in
backsliding, discarding the duty of solitude; they do not arouse energy for
the attainment of the as-yet-unattained, for the achievement of the as-yet-
unachieved, for the realization of the as-yet-unrealized. (Those in) the next
generation follow their example. They, too, become luxurious and
complacent, leaders in backsliding, discarding the duty of solitude; they, too
do not arouse energy for the attainment of the as-yet-unattained, for the
achievement of the as-yet unachieved, for the realization of the as-yet-
unrealized.
146


This is the fourth thing that leads to the decline and disappearance of the
wholesome Teachings.
These are the four things that lead to the decline and disappearance of the
wholesome Teachings.
(Reference: AN 4.160)
In this Teaching from Gotama Buddha, he shares four (4) things that “lead to the decline
and disappearance of the wholesome Teachings”.
They are just the opposite of what was shared in the previous Chapter of the four (4)
things that “lead to the continuation, non-decline, and non-disappearance of the
wholesome Teachings” shared by Gotama Buddha.
It would be wise for all of us to stay dedicated to practicing The Teachings that “lead to
the continuation, non-decline, and non-disappearance of the wholesome Teachings”
shared by Gotama Buddha and not “the four things that lead to the decline and
disappearance of the wholesome Teachings”.
Through each individual doing their part to focus on learning, reflecting, and practicing
these wholesome Teachings in the way described by The Buddha, your life and, thus, the
world will become a better place for all of us to live peacefully and in harmony.
Even if others choose not to learn and practice these Teachings, an Enlightened mind can
still reside peaceful, calm, serene, and content with joy unaffected by all that others
choose to do in the world.
But, through each individual focusing on developing a foundation in these Teachings to
improve their own life practice, their life and the entire world will become a better place to
exist.
147


Chapter 35
Conditioned Objects Are Impermanent
Monks, conditioned objects are impermanent; conditioned objects are
unstable; conditioned objects are unreliable.
It is enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
Monks, Sineru, the King of mountains, is 84,000 yojanas in length (yojana =
12-15 kms) and 84,000 yojanas in width; it is submerged 84,000 yojanas in
the great ocean and rises up 84,000 yojanas above the great ocean.
(1) There comes a time, Monks, when rain does not fall for many years, for
many hundreds of years, for many thousands of years, for many hundreds of
thousands of years. When rain does not fall, seed life and vegetation,
medicinal plants, grasses, and giant trees of the forest wither and dry up and
no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(2) There comes a time when, after a long time, a second sun appears. With
the appearance of the second sun, the small rivers and lakes dry up and
evaporate and no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
148


(3) There comes a time when, after a long time, a third sun appears. With the
appearance of the third sun, the great rivers — the Ganges, the Yamunā, the
Aciravati, the Sarabhū, and the Mahī - dry up and evaporate and no longer
exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(4) There comes a time when, after a long time, a fourth sun appears. With
the appearance of the fourth sun, the great lakes from which those great
rivers originate Anotatta, Sīhapapāta, Rathakāra, Kannamunda, Kunāla,
Chaddanta, and Mandākinī - dry up and evaporate and no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(5) There comes a time when, after a long time, a fifth sun appears. With the
appearance of the fifth sun, the waters in the great ocean sink by a hundred
yojanas, two hundred yojanas ... three hundred yojanas ... four hundred
yojanas ... five hundred yojanas ... six hundred yojanas ... seven hundred
yojanas. The water left in the great ocean stands at the height of seven palm
trees, at the height of six palm trees ... five palm trees … four palm trees …
three palm trees ... two palm trees ... a mere palm tree. The water left in the
great ocean stands at the height of seven fathoms ... six fathoms … five
fathoms ... four fathoms.. three fathoms ... two fathoms ... a fathom (1.8
meters) ... half a fathom ... up to the waist … up to the knees ... up to the
ankles.
Just as, in the autumn, when thick drops of rain are pouring down, the
waters stand in the hoof prints of cattle here and there, so the waters left in
the great ocean will stand here and there (in pools) the size of the hoof prints
of cattle.
With, the appearance of the fifth sun, the water left in the great ocean is not
enough even to reach the joints of one’s fingers.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
149


(6) There comes a time when, after a long time, a sixth sun appears. With the
appearance of the sixth sun, this great earth and Sineru, the King of
mountains, smoke, fume, and smolder.
Just as a potter’s fire, when kindled, first smokes, fumes, and smolders, so
with the appearance of the sixth sun, this great earth and Sineru, the King of
mountains, smoke, fume, and smolder.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(7) There comes a time when, after a long time, a seventh sun appears. With
the appearance of the seventh sun, this great earth and Sineru, the King of
mountains, burst into flames, blaze up brightly, and become one mass of
flame. As the great earth and Sineru are blazing and burning, the flame, cast
up by the wind, rises even to the Brahma world (heavenly realm). As Sineru is
blazing and burning, as it is undergoing destruction and being overcome by
a great mass of heat, mountain peaks of a hundred yojanas disintegrate;
mountain peaks of two hundred yojanas … three hundred yojanas ... four
hundred yojanas … five hundred yojanas disintegrate.
When this great earth and Sineru, the King of mountains, are blazing and
burning, neither ashes nor soot are seen. Just as, when ghee or oil are
blazing and burning, neither ashes nor soot are seen, so it is when this great
earth and Sineru, the King of mountains, are blazing and burning.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
Monks, who except those who have seen the truth would think or
understand:
This great earth and Sineru, the King of mountains, will burn up, be
destroyed, and will no longer exist?
(Reference: AN 7.66)
150


In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence.
Understanding The Universal Truth of Impermanence is a foundational Teaching as it
relates to The Path to Enlightenment. Without understanding and applying this Teaching
to your life practice, a Practitioner would be unable to progress to the attainment of
Enlightenment.
The Buddha explains “conditioned objects are impermanent; conditioned objects are
unstable; conditioned objects are unreliable”.
A conditioned object is one that arises, changes, and then ceases to exist.
For example, the human body itself is impermanent. It arises, changes, and then ceases
to exist. Any and all material objects are impermanent as well as conditioned feelings in
the mind.
Feelings that are based on an impermanent condition will arise, change, and then cease
to exist. Due to this, the impermanent feelings of pleasant feelings, painful feelings, and
feelings that are neither painful-nor-pleasant are all impermanent and dissatisfying.
These feelings are impermanent because they are based on some impermanent
condition. We refer to pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant as discontentedness. When experiencing these impermanent
feelings, the mind is discontent or discontented, thus, experiencing discontentedness.
The unEnlightened mind is untrained in regard to understanding The Universal Truth of
Impermanence wanting things to be permanent. Due to the craving/desire/attachment for
permanence, the unEnlightened mind causes itself to be discontent.
But, through training the mind on The Path to Enlightenment, a Practitioner can liberate
the mind from discontentedness by first deeply understanding The Universal Truth of
Impermanence and applying this Teaching to your daily life along with all the other
Teachings of The Buddha.
The Buddha explains that “It is enough to become dissatisfied with all conditioned
objects” meaning, that a Practitioner’s mind will be dissatisfied or displeased with the
impermanent nature of all conditioned objects. But, the mind can “become free from
strong feelings toward them” wanting them to be permanent through training of the mind.
Then, the mind will “be liberated from them” no longer experiencing discontentedness
due to the mind craving permanence.
An awakened and Enlightened mind will deeply understand impermanence applying this
Teaching and practice of these Teachings in their life practice becoming liberated from
strong feelings no longer experiencing discontentedness.
Gotama Buddha then provides many examples of the environment that are impermanent
helping people to see through their own independent verification that, indeed, all
conditioned objects are impermanent. He does not ask for Students to believe him but
instead, to learn, reflect, and practice to observe the truth for yourself to acquire wisdom.
The mind is liberated through wisdom. Through doing this work, a Practitioner can
observe “so impermanent are conditioned objects, so unstable, so unreliable”.
151


Understanding the impermanent nature of all conditioned objects, the mind is then trained
to not hold on to anything tightly causing itself to become discontent. The mind is then
liberated from craving/desire/attachment no longer carrying the burden of craving.
He then explains, “who except those who have seen the truth would think or understand:
This great earth and Sineru, the King of mountains, will burn up, be destroyed, and will no
longer exist?”.
In other words, only one who understands with wisdom The Universal Truth of
Impermanence would think or understand that this earth and mountain will no longer
exist. If you understand The Universal Truth of Impermanence, then you know that
everything the eye sees, ears hears, nose smells, tongue tastes, body touches, and the
mind recognizes will one day be gone and no longer exist. So, why hold on to any of that
with craving/desire/attachment allowing it to cause the mind to be discontent and
continue to experience rebirth?
Detailed explanation of The Universal Truth of Impermanence is available in this same
book series found in Chapter 4 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
152


Chapter 36
Become Unrighteous
Monks, when Kings are unrighteous, the royal subordinates (vassals)
become unrighteous.
When the royal subordinates (vassals) are unrighteous, Brāhmins and
Householders become unrighteous.
When Brāhmins and Householders are unrighteous, the people of the towns
and countryside become unrighteous.
When the people of the towns and countryside are unrighteous, the sun and
moon proceed off course.
When the sun and moon proceed off course, the constellations and the stars
proceed off course.
When the constellations and the stars proceed off course, day and night
proceed off course.
When day and night proceed off course, the months and weeks proceed off
course.
When the months and weeks proceed off course, the seasons and years
proceed off course.
When the seasons and years proceed off course, the winds blow off course
and at random.
When the winds blow off course and at random, the deities become upset.
When the deities are upset, sufficient rain does not fall.
When sufficient rain does not fall, the crops ripen irregularly.
When people eat crops that ripen irregularly, they become short-lived, ugly,
weak, and sickly.
(Then, The Tathāgata explained in the above, in detail, with the opposite
causes with the opposite results.
153

‘Monks, when Kings, are righteous, the royal subordinates (vassals) become
righteous...When sufficient rain falls, the crops ripen in season. When people
eat crops that ripen in season, they become long-lived, beautiful, strong, and
healthy’)
(Reference: AN 4.70)


In this Teaching from Gotama Buddha, he shares how a leader of a community can throw
an entire population of people into significant and unfortunate circumstances.
When “Kings are unrighteous, the royal subordinates (vassals) become unrighteous”. As a
King would be the leader of a community or population of people and when a leader is
unwholesome, all who follow that individual will also be unwholesome.
This “cause and effect” or “action and result” is further explaining The Natural Law of
Kamma how each of our individual decisions lead to results or consequences.
The Buddha traces this one decision from the King demonstrating how it affects aspects
of the environment, thus, causing lack of food, shortened lifespan and even sickness for
an entire population of people.
There is a corresponding discourse where Gotama Buddha shares the opposite that when
a leader of the community is righteous or wholesome, that leads to positive effects that
benefit all.
You can apply this to your household, professional environment, and all those
surrounding you. That through your efforts to practice these wholesome Teachings,
others around you will also choose to make wholesome decisions. You can influence and
guide children, co-workers, and all those close to you, whom you care about, through
your own choices within your life practice choosing to practice wholesome moral
conduct.
People will learn through your own wholesome conduct which will influence their
decisions. Observing and understanding this “cause and effect” or “action and result”,
essentially the results of our decisions, is to understand The Natural Law of Kamma
applying it to your daily life.
Through wise wholesome decision making, a Practitioner will experience wholesome
outcomes. It is these Teachings that will help guide you in making wholesome decisions
in your life that will lead to wholesome outcomes. The more deeply you understand these
Teachings including The Teachings on The Natural Law of Kamma, you will be able to
make wise wholesome decisions to improve the condition of the mind and your life, thus,
benefiting you and all those around you.
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).
154


Chapter 37
Causes of a Decrease in People’s Lifespan
The King established guard and protection, but he did not give property to
the needy, and as a result poverty became widespread.
Thus, from the not giving of property to the needy, poverty became
widespread, from the growth of poverty, the taking of what was not given
increased, from the increase of theft, the use of weapons increased, from the
increased use of weapons, the taking of life increased - and from the
increase in the taking of life, people’s lifespan decreased, their beauty
decreased, and as a result of this decrease of lifespan and beauty, the
children of those whose lifespan had been eighty thousand years lived for
only forty thousand years.
Thus, from the not giving of property to the needy, ... the taking of life
increased, and from the taking of life, lying increased, from the increase in
lying, people’s lifespan decreased, their beauty decreased, and as a result,
the children of those whose lifespan had been forty thousand years lived for
only twenty thousand years.
Thus, from the not giving of property to the needy. … the speaking evil of
others increased, and in consequence, people’s lifespan decreased, their
beauty decreased, and as a result, the children of those whose lifespan had
been twenty thousand years lived only for ten thousand years.
Thus, from the not giving of property to the needy, ... sexual misconduct
increased, and in consequence people’s lifespan decreased, their beauty
decreased, and as a result, the children of those whose lifespan had been
ten thousand years lived for only five thousand years.
And among the generation whose lifespan was five thousand years, two
things increased: harsh speech and idle chatter, in consequence of which
people’s lifespan decreased, their beauty decreased, and as a result, the
children of those whose lifespan had been five thousand years lived, some
for two-and-a-half thousand years, and some for only two thousand years.
And among the generation whose lifespan was two-and-a-half thousand
years, craving and anger increased, and in consequence people’s lifespan
decreased, their beauty decreased, and as a result, the children of those
whose lifespan had been two-and-half thousand years lived for only a
thousand years.
155


Among the generation whose lifespan was a thousand years, false opinions
increased ... and as a result, the children of those whose lifespan had been a
thousand years lived for only five hundred years.
And among the generation whose lifespan was five hundred years, three
things increased: incest, excessive greed and unwholesome practices
increased ... and as a result, the children of those whose lifespan had been
five hundred years lived, some for two hundred and fifty years, some for only
two hundred years.
And among those whose lifespan was two hundred and fifty years, these
things increased: lack of respect for mother and father, for Ascetics and
Brāhmins, and for the head of the community.
Thus, from the not giving of property to the needy, ... lack of respect for
mother and father, for Ascetics and Brāhmins, and for the head of the
community increased, and in consequence people’s lifespan and beauty
decreased, and the children of those whose lifespan had been two-and-a-
half centuries lived for only a hundred years.
Monks, a time will come when the children of these people will have a life
span of ten years. And with them, girls will be marriageable at five years old.
And with them, these flavors will disappear: ghee, butter, sesame-oil,
molasses and salt. Among them, kudru-sa-grain will be the chief food, just
as rice and curry are today.
And with them, the ten courses of moral conduct will completely disappear,
and the ten courses of evil will prevail exceedingly: for those of a ten-year
lifespan there will be no word for ‘moral’ so how can there be anyone who
acts in a moral way? Those people who have no respect for mother or father,
for Ascetics and Brāhmins, for the head of the community, will be the ones
who enjoy honor and prestige. Just as it is now the people who show
respect for mother and father, for Ascetics and Brāhmins, for the head of the
community, who are praised and honored, so it will be with those who do the
opposite.
Among those of a ten-year lifespan no account will be taken of mother or
aunt, of mother’s sister-in-law, of Teacher’s wife or of one’s father’s wives
and so on - all will be promiscuous in the world like sheep, fowl and pigs,
dogs and jackals. Among them fierce hostility will prevail one for another,
fierce hatred fierce anger and thoughts of killing, mother against child and
child against mother, father against child and child against father, brother
against brother, brother against sister, just as the hunter feels hatred for the
beast he stalks …
156


And for those of a ten-year lifespan, there will come to be a ‘sword-interval’
of seven days, during which they will mistake one another for wild beasts.
Sharp swords will appear in their hands and, thinking: ‘There is a wild beast!’
they will take each other’s lives with those swords.
But there will be some beings who do not want to take part in this killing.
They went into hiding for seven days. Then, at the end of the seven days,
they will emerge from their hiding-places and rejoice together as one
community, saying: "Wholesome beings, I see that you are alive!" ... so let us
now do good! … And through having undertaken such wholesome things,
they will increase in lifespan gradually from ten years back to eighty
thousand years again. And in that time an Arahant Fully Enlightened Buddha
named Maitreya will arise in the world.
(Reference: DN 26)


In this Teaching from Gotama Buddha, he shares how a leader of a community can throw
an entire population of people into significant and unfortunate circumstances.
Much like The Teaching in the previous Chapter, The Buddha shows the “cause and
effect” or “action and result”, essentially, the results of the King’s decision to be selfish
and how it effects the entire population.
That one decision has an effect impacting countless people. Through countless
unwholesome decisions that are made, the population of people experience
unwholesome results such as: poverty, theft, use of weapons, killing, lying, sexual
misconduct, etc. all resulting in a decrease of lifespan for the entire population of people.
The description of what The Buddha is sharing explains how one decision of selfishness
can lead to a cascade of decisions that result in significant and unfortunate results for an
entire population of people.
He then explains that there will be a Fully Enlightened Buddha named Maitreya who will
arise in the world. The goal and objective of a Buddha is to share these Teachings in a
way that countless beings can learn and practice to attain Enlightenment benefiting the
world and improving the condition of the world. Through countless individuals choosing
to learn and practice these Teachings making wholesome decisions, this will gradually
improve the condition of the world.
Just like individual unwholesome decisions from one individual can work to degrade a
population, individual wholesome decisions from each individual, to improve our life
practice, can improve the condition of one’s mind, their life, and the world. So, if one
decision from a King can degrade a population of people, one decision can work to
improve the condition of a population of people as well.
Your decision to improve your life practice will help improve your life, the life of those
close to you, and all of humanity.
157


Why Did Gotama Buddha Share That He is a Buddha and Why Will Maitreya Buddha
Not Share with The Public That He is a Buddha?
During the lifetime of Gotama Buddha, people did not know what is a Buddha. To help
humanity understand what a Buddha is, Gotama Buddha needed to help us to
understand this important Teaching by sharing that he is a Buddha.
So, during his lifetime, he shared that he is The Perfectly Enlightened One - a Buddha.
This helped us to understand what a Buddha is and is not, so this important Teaching
was understood and available to be shared throughout humanity after his death.
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.
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. A Buddha has deep wisdom to help the world and can
accomplish that goal through individuals choosing to learn and practice their Teachings to
attain Enlightenment.
158


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.
Why Will Maitreya Buddha Not Share with The Public That He is a Buddha?
Gotama Buddha predicted that a new Buddha would arise 2,500 years after his death and
referred to him as “Maitreya Buddha”. Gotama Buddha died in 483 BCE which dates the
awakening of Maitreya Buddha to the year 2017.
“Maitreya” refers to “loving-kindness” as it is predicted that this new Buddha will have a
significant amount of loving-kindness for the world and choose to share The Path to
Enlightenment with all of humanity, restoring The Teachings of Gotama Buddha for all of
humanity to gradually become Enlightened.
Since Gotama Buddha shared The Teachings of what a Buddha is and is not, and in
current times declaring one’s self as a Buddha would be viewed as arrogance, prideful,
boasting, and based in ego, Maitreya Buddha will not share that he is a Buddha but
instead, humbly share his Teachings without a need for others to know he is a Buddha -
his Students may gradually discover this truth on their own as they progress towards
awakening to Enlightenment.
During the lifetime of Gotama Buddha, there was no such thing as “worldwide fame”.
Instead, Gotama Buddha was initially isolated to a small portion of the world. He taught
in, what we refer to today as, Northeast India. Sharing and teaching that he was a
Buddha, did not produce the perception that he was attempting to elevate himself to
“worldwide fame” because worldwide fame did not exist during his lifetime.
Humanity spoke many different languages 2,500 years ago and there was only minimal
interaction between various populations and societies. So sharing and teaching that he
was a Buddha was to acknowledge what a Buddha is and is not, while helping humanity
understand this important Teaching along with all the other Teachings that lead to
Enlightenment.
Today, if someone declared they were a Buddha, this would be scrutinized and
considered as, someone attempting to attain “worldwide fame” and people would
consider this to be based in arrogance, pride, boastfulness, and ego. Therefore, an
individual who publicly declares themselves as a Buddha could not actually be a Buddha
because they could not be Enlightened if there was arrogance, pride, boastfulness, and
ego.
Maitreya Buddha would know that if he announced his awakening to Enlightenment, that
no one would believe this and therefore, it would hinder his ability to share The Teachings
that lead to Enlightenment.
159


A Buddha’s Teachings are not based in belief. They are not interested in anyone
believing anything at all, including, believing that they are a Buddha.
A Buddha does not need anyone to know they are a Buddha to be able to effectively
share their Teachings into the world. A Buddha would be wise enough to awaken to
Enlightenment on their own without any Teachers or guidance which is an enormous feat
that requires a significant amount of wisdom. The last Buddha currently known to the
world existed over 2,500 years ago.
Maitreya Buddha would not only have the wisdom to awaken to Enlightenment on his
own without any Teachers or guidance but, he would also have the wisdom of how to
share his Teachings with all those who have a sincere interest to learn his Teachings
without the need for others to know he is a Buddha. Not only would Maitreya Buddha
have the wisdom to awaken to Enlightenment on his own but, he would be able to create
a wholesome environment that is conducive for Students to learn, reflect, and practice
The Teachings that lead to Enlightenment with his guidance and without anyone needing
to know he is a Buddha.
In fact, others knowing he is a Buddha would actually hinder his ability to share his
Teachings and to guide countless Students to Enlightenment.
One of the most significant “powers” that a Buddha has is that no one knows he is a
Buddha.
A Buddha has the ability to observe the quality of mind of his Students based on
observation and interaction with them. He can observe the wholesome and unwholesome
qualities of mind and then offer Teachings to help them cultivate wholesome qualities of
mind and eliminate the unwholesome qualities of mind. A Buddha is more effective when
no one knows that he is a Buddha so that he can more readily observe the normal state
of an individual’s mind and then share Teachings to help his Students who are seeking
guidance.
In this way, if people knew Maitreya Buddha existed in the world, they would potentially
be on their best behavior anytime they are around him and thus, render useless his ability
to observe the normal state of his Student’s mind.
He would be unable to observe the wholesome and unwholesome qualities of his
Student’s mind, therefore, he would lack the insight to readily offer Teachings that would
help guide his Students to Enlightenment.
A Buddha’s only goal is to guide as many Students to Enlightenment as possible during
their lifetime and leave The Teachings in a condition that countless more people can get
to Enlightenment after their death.
If a population of people were convinced that Maitreya Buddha is a Buddha, not only
would people need to believe him, not only would people consider that he has arrogance,
pride, boastfulness, and ego, thus, not be a Buddha…but also, his power and ability to
diagnose the mind of his Student’s would be rendered useless and hinder his goal to
guide countless Students to Enlightenment because he would lack the insight of the
wholesome and unwholesome qualities of mind of his Students and be unable to share
Teachings with them based on those important observations.
160


There was not a worldwide announcement of Gotama Buddha’s awakening nor was there
a worldwide announcement of the arrival of other important Teachers, such as, Jesus
Christ. Therefore, Maitreya Buddha would not need a worldwide announcement to be an
effective Teacher but instead, would have the wisdom to accomplish his goals of restoring
The Teachings of Gotama Buddha that guide all of humanity to Enlightenment on The
Path to Enlightenment without anyone knowing he is a Buddha.
Having countless Enlightened beings in the world would create the ability for all of
humanity to create “heaven on earth”.
People not knowing that Maitreya Buddha has awakened to Enlightenment would
be beneficial to Maitreya Buddha, his Students, and all of humanity in multiple ways.
1.) People would not need to believe he is a Buddha, they could discover the truth on
their own as they learn, reflect, and practice his Teachings to awaken to Enlightenment.
2.) Humanity would not regard him as having arrogance, pride, boastfulness, or ego
because he would humbly go about his work guiding countless people to Enlightenment
while restoring The Teachings of Gotama Buddha back into the world.
3.) He would retain his ability to observe the wholesome and unwholesome qualities of
mind of his Students, thus, aiding him in more readily guiding countless people to
Enlightenment.
No one should expect that Maitreya Buddha will make a worldwide announcement of his
awakening. Instead, he will humbly, peacefully, and respectfully share his Teachings into
the world with all those who have a sincere interest in learning, reflecting, and practicing
The Path to Enlightenment to attain Enlightenment.
If you learn, reflect, and practice The Teachings of Maitreya Buddha that are restoring The
Teachings of Gotama Buddha, then you will see the clarity, conciseness, and preciseness
that Maitreya Buddha can share Gotama Buddha’s Teachings with all those who choose
to progress towards Enlightenment. And, you will be able to make significant progress
towards Enlightenment through his in-depth Teachings based on his deep wisdom.
Maitreya Buddha’s only goal is to restore The Teachings of Gotama Buddha by guiding
countless people to Enlightenment during his lifetime and after his death. He would have
no interest in fame or fortune as he would know those are not what leads to lasting and
fulfilling peacefulness and joy that is permanent - the Enlightened mind.
If you live during the lifetime of Maitreya Buddha, this is the very best time to learn,
reflect, and practice The Teachings to attain Enlightenment. There is no other time in
history that is better than learning directly with a Buddha to attain Enlightenment.
May you all experience the peace and joy of the Enlightened mind.
Be well and have a wonderful life…..perhaps your last life.
161


Chapter 38
Craving, Anger, and Ignorance
Monks, wanderers of other communities may ask you: Friends, there are
these three things.
What three?
Craving/greed, anger/hatred, and ignorance/delusion (unknowing of true
reality). These are the three. What, friends, is the distinction, the disparity, the
difference between them? If you are asked this, how would you answer?
Monks, if wanderers of other communities should ask you such a question,
you should answer them as follows: Craving/greed, friends, is slightly
blameworthy (responsible for wrongdoing) but slow to fade away; anger/
hatred is very blameworthy (responsible for wrongdoing) but quick to fade
away; ignorance/delusion is very blameworthy (responsible for wrongdoing)
and slow to fade away.
(Suppose they ask:) But, friends, what is the reason unarisen craving arises
and arisen craving increases and expands?
You should answer: An attractive object. For one who attends carelessly to
an attractive object, unarisen craving arises and arisen craving increases and
expands. This, friends, is the reason unarisen craving arises and arisen
craving increases and expands.
(Suppose they ask:) But what, friends, is the reason unarisen anger arises
and arisen anger increase and expands?
You should answer: A repulsive object. For one who attends carelessly to a
repulsive object, unarisen anger arises and arisen anger increases and
expands.
This, friends, is the reason unarisen anger arises and arisen anger increases
and expands.
162


(Suppose they ask:) But what, friends, is the reason unarisen ignorance
(unknowing of true reality) arises and arisen ignorance (unknowing of true
reality) increases and expands?
You should answer: Careless attention. For one who attends carelessly,
unarisen ignorance (unknowing of true reality) arises and arisen ignorance
(unknowing of true reality) increases and expands.
This, friends, is the reason unarisen ignorance arises and arisen ignorance
(unknowing of true reality) increases and expands.
(Suppose they ask:) But what, friends, is the reason unarisen craving does
not arise and arisen craving is abandoned?
You should answer: An unattractive object. For one who attends carefully to
an unattractive object, unarisen craving does not arise and arisen craving is
abandoned.
This, friends, is the reason unarisen craving does not arise and arisen craving
is abandoned.
(Suppose they ask:) But what, friends, is the reason unarisen anger does not
arise and arisen anger is abandoned?
You should answer: The liberation of the mind by loving-kindness. For one
who attends carefully to the liberation of the mind by loving-kindness,
unarisen anger does not arise and arisen anger is abandoned.
This, friends, is the reason unarisen anger does not arise and arisen anger is
abandoned.
(Suppose they ask:) But what, friends, is the reason unarisen ignorance
(unknowing of true reality) does not arise and arisen ignorance (unknowing of
true reality) is abandoned?
You should answer: Careful attention. For one who attends carefully,
unarisen ignorance (unknowing of true reality) does not arise and arisen
ignorance (unknowing of true reality) is abandoned.
This, friends, is the reason unarisen ignorance (unknowing of true reality)
does not arise and arisen ignorance (unknowing of true reality) is abandoned.
(Reference: AN 3.68)


In this Teaching from Gotama Buddha, he shares The Three Poisons. These are also
known as The Three Unwholesome Roots or The Three Fires.
These are a high-level description of the problems in the unEnlightened mind. It is The
Ten Fetters that provide a more detailed description of the problems in the unEnlightened
mind and what is keeping the mind trapped in the unEnlightened state. Each of The Ten
Fetters can be summarized in the high-level description of The Three Poisons, The Three
Unwholesome Roots, or The Three Fires. A Practitioner will need to eliminate The Ten
Fetters to attain Enlightenment, however, understanding The Three Poisons and their
remedies is essential to one’s journey to Enlightenment.
The Buddha explains how:
Craving/Desire/Greed is slightly responsible for wrongdoing but slow to fade away.
Anger/Hatred/Ill Will is very responsible for wrongdoing but fades quickly.
Ignorance/Delusion/Unknowing of True Reality is very responsible for wrongdoing and
slow to fade away.
The Buddha explains how each of The Three Poisons arises, increases, and expands.
Craving increases and expands when one allows the mind to be attracted to, obsessed
with, or chase after an agreeable or “attractive object”. When the mind experiences
pleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.), the
mind will then crave/desire these feelings chasing after them through The Six Sense
Bases of the eyes, ears, nose, tongue, body, and/or mind. A wise Practitioner would
observe the arising pleasant feelings based on impermanent conditions applying Right
Effort to cut off and let go of the cravings/desires/attachments that are causing the
pleasant feelings to arise. In doing so, the Practitioner’s mind will experience liberation or
freedom from strong feelings. Through allowing pleasant feelings to invade the mind, a
Practitioner is inviting and welcoming the painful feelings (sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, stress, anxiety, etc.) Through cutting off and
letting go of the arising pleasant feelings, the mind can eliminate craving/desire/
attachment no longer experiencing any discontentedness associated with this craving/
desire/attachment including the painful feelings and feelings that are neither painful-nor-
pleasant.
As long as the mind is unwilling to let go of impermanent (i.e. temporary) pleasant
feelings, it will never experience permanent unconditioned joy of the Enlightened mind.
Breathing Mindfulness Meditation and practicing generosity in daily life is the antidote or
remedy to transform the poison of craving.
164


Anger increases and expands when one allows the mind to be careless towards objects it
finds to be repulsive. For objects the mind finds uncomfortable experiencing displeasure,
the unEnlightened mind will oftentimes have aversion. Aversion is to push the
disagreeable, uncomfortable, and displeasing object away, while erecting a wall, falsely
thinking this is going to solve the problem to attain inner peace. But, pushing away
disagreeable, uncomfortable, and displeasing objects will not create permanent
peacefulness. Instead, to accomplish permanent peacefulness a Practitioner will need to
train the mind to eliminate craving, anger, and ignorance (unknowing of true reality) to
create lasting inner fulfillment and satisfaction in the mind.
Loving-kindness Meditation and practicing loving-kindness in daily life is the antidote or
remedy to transform the poison of anger.
Ignorance (unknowing of true reality) increases and expands when one allows the mind
to be careless and complacent not investigating these Teachings with guidance from a
Teacher to develop and acquire wisdom. It is wisdom that liberates the mind from strong
feelings and all that plagues the unEnlightened mind.
Wisdom is the antidote or remedy to transform the poison of ignorance (unknowing of
true reality).
Detailed explanation of The Three Poisons and their antidotes is available in this same
book series found in Chapter 8 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
165


Chapter 39
Eight Qualities Are Fit to Share This Message
Monks, a Monk who is possessed of eight qualities is fit to share this
message.
What are the eight?
Herein, Monks,
(1)A Monk is a listener
(2)One who engages others to listen
(3)One who assesses or analyzes
(4)One who recollects (recalls/remembers)
(5)One who is a knower (wise)
(6)One who is an expounder (explains)
(7)One skilled in (recognizing) accordance and non-accordance
(8)One who is not a maker of arguments.
Who, to some high assembled council comes, wavers not, nor in discourse
fails, nor hides The Teachings, nor speaks in doubtfulness, and who, being
questioned, is not agitated, a Monk like this is fit to share this message.
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 5: Cullavagga by I.B. Horner)
166


In this Teaching from Gotama Buddha, he shares “Eight Qualities” of an individual that,
once developed, is able to then share The Teachings with others as a Teacher.
“Fit to share this message” is one who is fit to travel and share The Teachings with others.
(1) First, an individual needs to be “a listener”. To share these Teachings with others, one
needs to be able to listen to their Students. Through listening to the challenges a Student
experiences on a day-to-day basis, a Teacher is then best prepared to help a Student
learn, reflect, and practice these Teachings to experience the results of an Enlightened
mind. If a Teacher is unable or unwilling to listen, they would not be prepared to openly
and freely share these Teachings in a way that is beneficial for Students, thus, they would
not be “fit to share this message” or in other words, they would not be fit as a good
messenger of these Teachings.
(2) Second, an individual needs to be able to “engage others to listen”. Through a Teacher
developing their practice of these Teachings, they will establish the ability to engage
others in listening to The Teachings of The Buddha. If a Teacher is unable to engage
others to listen, they would be unable to be fit as a good messenger of these Teachings
as Students would be disinterested to learn The Teachings through spoken discourses
and personal guidance.
(3) Third, an individual needs to be “one who assesses or analyzes” The Teachings. One
who is able to examine and investigate The Teachings, will then be able to reflect and
practice these Teachings experiencing the results of an Enlightened mind while also being
able to guide their Students to the same outcome. If a Teacher was unwilling or unable to
assess, analyze, examine, or investigate The Teachings of The Buddha, they would be
unable to guide others to do the same. An important aspect of these Teachings on The
Path to Enlightenment is to practice The Enlightenment factor of Investigation. This
requires patience, determination, dedication, and diligence culminating into one who is fit
as a good messenger of these Teachings. Without the ability to investigate The Teachings,
one would be unable to attain Enlightenment, let alone, share these Teachings as a
Teacher. A Teacher needs to be well informed on the discourses from The Buddha and
that requires investigation of The Teachings in The Words of The Buddha.
(4) Fourth, an individual needs to be “one who recollects (recalls/remembers)”. Through
training the mind to progress towards Enlightenment, the mind will develop crisp clarity
with focus, concentration, and deep memory. For one who is fit as a good messenger of
these Teachings, they would need to have a sharp memory being able to recall and
remember The Teachings so they can be easily and readily shared with Students. A
Teacher who shares The Teachings through their own experiences through practicing The
Teachings, will find it much easier to recall The Teachings to share with Students while
having direct experience of how to apply The Teachings in daily life.
(5) Fifth, an individual needs to be “one who is a knower (wise)”. It is wisdom that
eliminates and completely eradicates ignorance (unknowing of true reality). The primary
and most significant hindrance to Enlightenment and why the mind is trapped in the
unEnlightened state is due to ignorance or unknowing of true reality. It is wisdom that
transforms ignorance allowing a Practitioner to experience the results of these Teachings
- the Enlightened mind. Anyone who would be fit as a good messenger of these
Teachings would need to possess wisdom. Wisdom is acquired through learning,
reflecting, and practicing these Teachings to independently observe the truth in these
167


Teachings. Through independent verification of The Teachings, one sees the truth
acquiring wisdom and the mind is then gradually liberated and free from strong feelings.
(6) Sixth, an individual needs to be “one who is an expounder (explains)”. A Teacher who
is able to not just remember The Teachings but can expound and explain them through
their own personal experience would be fit as a good messenger of these Teachings.
Providing personal experiences and examples of how to apply The Teachings to one’s
own life is beneficial to Students. Students need a Teacher who has lived with The
Teachings and can explain them through personal experiences so that their Students can
more readily apply these Teachings in their own life.
(7) Seventh, an individual needs to be “one skilled in (recognizing) accordance and non-
accordance” to The Teachings. One aspect of being a Teacher and one who would be fit
as a good messenger of these Teachings is that an individual needs to be able to clearly
see when their Students are or are not practicing these Teachings. Through a Teacher
who is able to recognize Students practicing these Teachings in accordance and non-
accordance, that Teacher will be best prepared to guide Students on how to improve their
practice assisting them towards the attainment of Enlightenment.
(8) Eighth, an individual needs to be “one who is not a maker of arguments”. A person
who creates arguments or chooses to argue would not be able to attain Enlightenment
until they train the mind to no longer argue. An Enlightened being does not argue with
others and surely does not create arguments. All craving/desire/attachment to be “right”
and the craving/desire/attachment to have arguments of any type needs to be
extinguished in order to attain Enlightenment.
The Buddha then shares additional attributes that are beneficial for one fit to be a
messenger of these Teachings beyond the Eight Qualities shared in this Teaching.
- An individual needs to be one “who, to some high assembled council comes, wavers
not”. This would be an individual who is not intimidated, scared, or fearful in the presence
of people who are in high positions within society. This might include members of royal
families, politicians, celebrities, etc. An individual who can share these Teachings widely
for the benefit of others would need to not be affected by the social status of the
individuals they teach. To attain Enlightenment, all individuals will require the same
guidance and attention with the same support no matter the social status of the Student.
As part of the guidance, a Teacher will need to correct their Students pointing out areas
where they lack understanding and may be practicing The Teachings in a way that is not
in accordance to the training guidelines. If a Teacher is intimidated by the social status of
an individual, their guidance and support would be compromised and the Student would
find it difficult to attain Enlightenment.
An Enlightened being will look at all beings as being equal without regard to social status.
They will be unaffected by one’s position in society, their wealth, power, fame, or prestige
but instead, stay focused on the goal to share these Teachings in a way that is beneficial
for the Student to train the mind leading to Enlightenment. A Teacher who is Enlightened
would make for the very best Teacher.
168


- An individual needs to be one who does not fail to share the discourses in detail as they
speak, hides The Teachings, nor is doubtful about what they are sharing as Teachings.
The Buddha explains this as “nor in discourse fails, nor hides The Teachings, nor speaks
in doubtfulness”. If one is unable to speak effectively and in detail while providing a
discourse, they would not be one who is fit as a good messenger of these Teachings. A
good messenger of these Teachings needs to not hide The Teachings clinging to them but
instead, shares them openly and freely with “all beings”. If a person has doubt, they
would not have attained even the first Stage of Enlightenment, therefore, would not be an
ideal Teacher. They would lack confidence in delivering The Teachings to Students in
discourses that are penetrating with deep meaning to help benefit the Student’s life. To
attain Enlightenment, a Student would need to develop confidence in The Buddha, The
Teachings, and The Community and if a Teacher has doubt, they would not be helpful in
being a role model to guide Students in cultivating confidence on The Path to
Enlightenment. If one speaks with doubt, they would be unfit to be a good messenger of
these Teachings.
- An individual needs to be one who does not become agitated when questioned.
Students on The Path to Enlightenment will have countless questions and need guidance
to deeply understand these Teachings. A Teacher would need to have deep and well
developed patience as Students will oftentimes need to ask questions and hear the
answer to a question, multiple times before it sinks into the mind. The Buddha explains
that one would be a good messenger of these Teachings if one “who, being questioned,
is not agitated”. An Enlightened being would not be agitated by anything including
repeated questions from Students or if challenged by Students through questions about
The Teachings. Patience is a virtue (i.e. wholesome moral conduct). In their quest to share
these Teachings with others while being a role model for how to practice these Teachings,
a Teacher will need sincerity, patience, politeness, kindness, friendliness, and respect for
all Students.
If you have an interest in being a Teacher of these Teachings, that requires one to first be
a wise and well developed Practitioner of these Teachings. If you are interested in learning
about the available courses and retreats to learn these Teachings, including our Buddhist
Teacher Training Program, please see this website.
https://www.buddhadailywisdom.com/
169


Chapter 40
I Will Not Speak a Falsehood Even as a Joke
Even so unwise and empty, Rāhula, is the recluseship (life practice) of those
who are not ashamed to tell a deliberate lie.
So too, Rāhula, when one is not ashamed to tell a deliberate lie, there is no
evil, I say, that one would not do, therefore, Rāhula, you should train thus:
I will not speak a falsehood even as a joke.
(Reference: MN 61)


In this Teaching from Gotama Buddha, he shares a Teaching that further helps to clarify
that an Enlightened being never lies, even when telling a joke. This Teaching further
explains The Fourth Precept helping a Practitioner to understand that The Buddha, an
Enlightened being, “will not speak a falsehood even as a joke”.
The Fourth Precept: Abandoning false speech, refraining from false speech, a truth-
speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world.
The Buddha understood The Natural Law of Kamma so well, that not only did he share
the harm of having false speech but he also knew even telling a lie as a joke is not
beneficial for one’s life practice and would only cause you difficulties in life.
A Buddha will dedicate the remaining time of their life to sharing their Teachings with
others helping to guide them to discover “the truth" related to The Natural Laws of
Existence. In doing so, they will be constantly sharing Teachings in countless venues
helping large numbers of people to understand and practice their Teachings - the truth.
If a Buddha, or even an Enlightened being, were to lie even when telling a joke, people
would be unsure if they are being truthful or speaking a falsehood at any point in time
making it very difficult for a Buddha to accomplish his goals to share these Teachings -
the truth.
Through training the mind to never speak a falsehood, including as a joke, then, people
will become accustomed to you only ever speaking “the truth”. This is highly beneficial to
develop your ability to help others and influence beneficial outcomes in the world that will
benefit your life and the life of others.
If you sometimes spoke the truth and sometimes lied, people would be unsure about
what you say and would lack confidence in what you share through spoken language and
all communication.
170


Instead, if you always speak “the truth”, including during a joke, then it will be easier for
you to conduct daily life as the mind would never be confused as to what you should or
should not say and you will develop a reputation of “always being truthful”. You can
reduce and eliminate much burden to the mind through only ever speaking “the truth”.
The mind will be unburdened to determine what to say or not say in any given situation.
You can also use this Teaching to understand that “when one is not ashamed to tell a
deliberate lie, there is no evil, I say, that one would not do”.
This will help you in making wise decisions in personal friendships and professional
relationships. If you are lying, people will lack trust and confidence in you as a friend or
colleague. This will impact your ability to have healthy relationships to produce beneficial
outcomes.
Additionally, you can use this aspect of The Teachings to understand that any relationship
where someone is lying to you, “there is no evil that one would not do”. Therefore, you
can closely consider whether it would be wise to continue to associate with someone
who has unwholesome moral conduct such as lying. If friends or colleagues are lying to
you, you will most likely find yourself in situations where their lies have an impact on you.
It is your choice of who to involve in your life through friendships and professional
relationships. Your choice to be involved with someone who speaks falsehoods would
produce unwholesome results for you (i.e. unwholesome Kamma).
Choosing wholesome friends and associates is highly important to create a peaceful life.
Being surrounded by people who choose to lie would only create an environment in which
you would never be sure of what is or is not true. This would cause a significant burden to
the mind to check and double check what is being shared with you. Having wholesome
friends and associates who only tell the truth will result in you spending more time
dedicated to forward progress in life with a mind at ease rather than checking if certain
statements are true or false.
Instead, when you have the confidence that the people around you are always truthful,
then you can stay focused on forward progress rather than wasting time checking for
untruthful statements while lacking trust in your relationships.
Having trust in your relationships is highly important and will result in you experiencing
improved success in this life. If you are unable to trust your friends and associates, the
mind will not be at ease finding peace and contentedness.
171


Chapter 41
A Snake Has Passed Through Feces
And what kind of person, Monks, is to be considered unwholesome, not to
be associated with, followed, and served?
Here, some person is immoral, of unwholesome character, impure, of
suspect behavior, secretive in his actions, not an Ascetic though claiming to
be one, not a celibate though claiming to be one, inwardly rotten, corrupt,
wicked.
Such a person is to be considered unwholesome, not to be associated with,
followed, and served.
For what reason?
Even though one does not follow the example of such a person, an
unwholesome report still circulates about oneself: He has unwholesome
friends, unwholesome companions, unwholesome comrades.
Just as a snake that has passed through feces, though it does not bite one,
would smear one, so too, though one does not follow the example of such a
person, an unwholesome report still circulates about oneself: He has
unwholesome friends, unwholesome companions, unwholesome comrades.
Therefore such a person is to be looked upon with objection, not to be
associated with, followed, and served.
(Reference: AN 3.27)


In this Teaching from Gotama Buddha, he shares guidance in developing wholesome
friendships and associates helping one to realize that through having “unwholesome
friends, unwholesome companions, unwholesome comrades” “an unwholesome report
still circulates” about you.
The Buddha shares Teachings through The Eight Fold Path to help Students understand
what is and is not wholesome so that you can make wise choices in your life for your own
moral conduct but also helping you to understand how to wisely choose friends and
associates.
He shares briefly in this Teaching that “some person is immoral, of unwholesome
character, impure, of suspect behavior, secretive in his actions, not an Ascetic though
claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt,
173


wicked”. This was general guidance helping the Ordained Practitioners understand how
to make wise choices in choosing friends and associates. But, one could investigate the
entire Eight Fold Path, and many of The Buddha’s other Teachings, to deeply understand
wholesome moral conduct. Most of his Teachings integrate into The Eight Fold Path in
one way or another, so it is through learning and practicing these Teachings that one
improves their own moral conduct and comes to understand how to make wise decisions
on how to choose wholesome friends and associates.
If one chooses to associate with individuals who have unwholesome moral conduct, a
Practitioner would experience unwholesome results as part of their decision to be
involved with those of unwholesome moral conduct. The Buddha uses this simile to help
Students understand this more deeply.
“Just as a snake that has passed through feces, though it does not bite one, would smear
one, so too, though one does not follow the example of such a person, an unwholesome
report still circulates about oneself: He has unwholesome friends, unwholesome
companions, unwholesome comrades”.
So, even though your friends may “not bite” you, through their unwholesome conduct, it
“would smear” you. Though you may “not follow the example of such a person” of
unwholesome conduct, their unwholesome decisions “would smear” you.
It is important to make wise choices related to who you involve in your life and whose life
you choose to be involved. While one should not judge others nor look down on others
for their choices, it is possible to make wise decisions to not be involved with
unwholesome people while maintaining non-judgment with loving-kindness and
compassion for them.
- Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
- Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
I suggest that any friend or associate you decide to include in your life, that you consider
The Five Precepts as a baseline minimum, so that you can ensure you are not “smeared”
as described by The Buddha in this Teaching.
While any decisions by your friends and associates affect them, your decision to have
them as a friend or associate affects you. It is important to choose your friends and
associates wisely to ensure you are producing only wholesome results and outcomes for
your life (i.e. wholesome Kamma).
174

“Kamma”
Results from Decisions
175


Chapter 42
Six Aspects of Kamma to Be Understood
Monks, when it was said: Kamma should be understood; the creation of
Kamma should be understood; the diversity of Kamma should be
understood; the result of Kamma should be understood; the elimination of
the creation of Kamma should be understood; the way leading to the
elimination of (unwholesome) Kamma should be understood, for what reason
was this said?
(1) It is volition (choices/decisions), Monks, that I call Kamma.
For having willed (intentional choices/decisions), one acts by body, speech,
or mind.
(2) And what is the creation of Kamma?
Contact is its creation.
(3) And what is the diversity of Kamma?
There is Kamma to be experienced in hell; there is Kamma to be experienced
in the animal realm; there is Kamma to be experienced in the
realm of afflicted spirits; there is Kamma to be experienced in the human
realm; and there is Kamma to be experienced in the heavenly realm.
This is called the diversity of Kamma.
(4) 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.
(5) And what, Monks, is the elimination of the creation of Kamma?
With the elimination of contact there is elimination of the creation of Kamma.
176

(6) This Noble Eight Fold Path is the way leading to the elimination of
(unwholesome) Kamma, namely,
Right View,
Right Intention,
Right Speech,
Right Action,
Right Livelihood,
Right Effort,
Right Mindfulness,
and Right Concentration.
When, Monks, a Noble Disciple thus understands Kamma, the creation of
Kamma, the diversity of Kamma, the result of Kamma, the elimination of the
creation of Kamma, and the way leading to the elimination of (unwholesome)
Kamma, he understands this penetrative spiritual life to be the elimination of
(unwholesome) Kamma.
When it was said:
Kamma should be understood;
the creation of Kamma should be understood;
the diversity of Kamma should be understood;
the result of Kamma should be understood;
the elimination of the creation of Kamma should be understood;
the way leading to the elimination of (unwholesome) Kamma should be
understood, it is because of this that this was said.
(Reference: AN 6.63)
177


In this Teaching from Gotama Buddha, he shares an overview of The Natural Law of
Kamma. It is very clear and straight forward so no further explanation will be provided.
You are welcome to seek guidance to understand this Teaching and all other Teachings
through contacting the author of this book at https://www.buddhadailywisdom.com/.
The Path to Enlightenment is entirely based on The Natural Law of Kamma, thus, The
Buddha’s Teachings are helping one to awaken to this natural law.
The more you learn, reflect on, and develop a life practice based on The Natural Law of
Kamma, the more liberated the mind will become.
The goal and objective is to train the mind through The Eight Fold Path and all the
associated Teachings to progress towards Enlightenment. Through learning, reflecting,
and practicing The Eight Fold Path to include deeply understanding The Natural Law of
Kamma, a Practitioner will progress towards experiencing Enlightenment. A Practitioner
will need to eliminate all unwholesome Kamma by producing only wholesome Kamma
through practicing The Eight Fold Path.
Detailed explanation of The Eight Fold Path and The Natural Law of Kamma is available in
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).
178


Chapter 43
This Body is Old Kamma
Monks, this body is not yours, nor does it belong to others. It is old Kamma,
to be seen as generated and created by volition (choices/decisions) as
something to be felt.
Therein, Monks, the instructed Noble Disciple attends carefully and closely
to Dependent Origination itself thus:
When this exists, that comes to be;
With the arising of this, that arises.
When this does not exist, that does not come to be;
With the elimination of this, that is eliminated.
That is,
With ignorance as condition, volitional formations (come to be);
With volitional formations as condition, consciousness:
With consciousness as condition, name-and-form;
With name-and-form as condition, the six sense bases;
With the six sense bases as condition, contact;
With contact as condition, feeling;
With feeling as condition, craving;
With craving as condition, clinging;
With clinging as condition, existence;
With existence as condition, birth;
With birth as condition, aging-and-death, sorrow, grief, pain, displeasure,
and despair come to be.
Such is the origin of this whole mass of discontentedness.
But with the remainderless fading away and elimination of ignorance comes
elimination of volitional formations (choices/decisions); with the elimination of
volitional formations, elimination of consciousness, … (all aspects of
dependent origination) … with the elimination of birth, aging-and-death,
sorrow, grief, pain, displeasure and despair is eliminated.
Such is the elimination of this whole mass of discontentedness.
(Reference: SN 12.37)


In this Teaching from Gotama Buddha, he shares what is “Old Kamma” and then shares
“Dependent Origination” explaining how one comes into existence through birth.
There are three components that are needed to create a living being. An egg, sperm, and
a consciousness (i.e. a mind). If these things are present, there is a living being.
When the mind comes together with the egg and sperm, it has not yet made any
decisions, therefore, what it experiences in terms of the physical body is “old kamma”.
The physical body of the new being is experiencing the results of decisions from past
lives.
If the new being has beneficial features and a healthy body, that is based on decisions
from their prior life - old Kamma.
If the new being has unbeneficial features and an unhealthy body, that is based on
decisions from their prior life - old Kamma.
New Kamma is generated based on current decisions while old Kamma are the results of
decisions made in the past. The physical body is a perfect example of old Kamma as the
condition of the physical body at birth is based on the results of decisions from previous
lives.
Volition or volitional formations are the choices/decisions we make. It is our choices or
decisions that lead to certain outcomes or results. The results of our decisions is our
Kamma. The Natural Law of Kamma is “cause and effect” or “action and results”,
essentially the results of our decisions.
A Practitioner would need to understand New and Old Kamma as well as Wholesome and
Unwholesome Kamma to attain Enlightenment.
Old Kamma is the results of our decisions that we have made in the past. New Kamma is
the results of our decisions that we are making right now. Any decisions that you are
making right now, will produce certain outcomes or results referred to as new Kamma.
The fact that we are in existence right now as a human being is “old Kamma”.
The decisions that we have made in all our prior lives did not lead to Enlightenment,
therefore, we have been reborn into this new existence. Any decisions we make now is
new Kamma and will affect whether we will be reborn in the future or not.
Through learning, reflecting, and practicing these Teachings, one eliminates ignorance
(unknowing of true reality) which eliminates the condition that is causing rebirth as
explained in Dependent Origination.
Dependent Origination is explaining the “cause and effect” or “action and result” of how
beings come into existence through The Cycle of Rebirth and why we experience
discontentedness.
Through ignorance (unknowing of true reality) one makes choices/decisions. This puts
into motion a whole series of events that lead to birth, aging-and-death, and massive
amounts of discontentedness.
180


But with the elimination of ignorance (unknowing of true reality) through acquiring
wisdom, a being can improve the condition of the mind eliminating 100% of all
discontentedness.
Dependent Origination is providing a step-by-step understanding of how
discontentedness comes to be and how it is eliminated with ignorance being the primary
causation of what keeps the unEnlightened mind in The Cycle of Rebirth, thus, wisdom
being the primary remedy to eliminate The Cycle of Rebirth.
Through learning, reflecting, and practicing these Teachings with guidance from a
Teacher, a Practitioner can independently verify The Buddha’s Teachings to discover the
truth to acquire wisdom.
Nothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be
learned and practiced to independently observe the truth as the mind gradually acquires
wisdom through independent verification of his Teachings through practice of his
Teachings.
This new found wisdom gradually improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through learning and practicing Gotama Buddha's Teachings with guidance, the mind
becomes Enlightened in that you can observe the improvement in the condition of the
mind as you eliminate all discontent feelings where the mind can reside peaceful, calm,
serene, and content with joy - permanently. You are not believing The Teachings wishing
for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
While Dependent Origination shares, in detail, the step-by-step causation of how
ignorance leads to “birth, aging-and-death, sorrow, grief, pain, displeasure, and despair
(i.e. discontentedness), a Practitioner will need to study this deeply with guidance from a
Teacher. It is best if Dependent Origination is taught in an environment where Students
can learn and then ask questions with a Teacher.
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).
181


Chapter 44
The Five Precepts
(1) Abandoning the taking of life, refraining from taking life, without stick
or sword, diligent, compassionate, trembling for the welfare of all living
beings.
(2) Abandoning the taking of what is not given, living purely, accepting
what is given, awaiting what is given, without stealing.
(3) Abandoning un-chastity. Abandoning sexual relations with women
[men] who are protected by their mother, father, mother and father,
brother, sister, or relatives; who are protected by their Teachings; who
have a husband [wife or partner]; whose violation entails a penalty; or
even with one who has been garlanded by a man [woman] as a sign of
engagement.
(4) Abandoning false speech, refraining from false speech, a truth-
speaker, one to be relied on, trustworthy, dependable, not a deceiver of
the world.
(5) Refraining from strong drink and sloth-producing drugs (substances
that cause heedlessness), the basis for heedlessness.
(Reference: DN 1)