Those who reject the idea of a Buddha’s existence would not seek guidance on The Path
to Enlightenment, and those who do seek guidance might try to be on their “best
behavior” masking the mind’s true nature. This would hinder a Buddha’s ability to observe
the condition of a Student’s mind and, thus, be more limiting to how a Buddha could
assist their Students in the progress of Enlightenment.
A Buddha would not be interested in a worldwide announcement of their awakening as it
would be counterproductive and would instead, choose to humbly and peacefully share
their Teachings with those who choose to be taught. A Buddha will encourage people to
learn and progress on The Path guiding anyone who is interested to attain Enlightenment.
A Buddha’s goal is to help eliminate the massive amount of suffering that is pervasive and
the original cause for the Buddha’s appearance in the world.
A Buddha appearing in today’s society would need to be creative in understanding
exactly how to present The Teachings to an “unaware” and otherwise absorbed audience.
An audience that is complacent either unknowingly unaware or purposefully ignoring their
own suffering.
Either way, upon a Buddha’s appearance, the Buddha will have to put much more thought
and effort into convincing people that there is a problem rather than the thought and effort
that they would put into the actual sharing of The Teachings themselves.
Complacency is not easily eradicated, and the vast majority of the world is complacent
unknowing of the true struggles faced and the solutions to these struggles.
Once a person decides they need guidance and accepts responsibility to learn and
practice, the Buddha is well prepared to deliver every Teaching that permeates their entire
mind.
There is no one or nothing that could eliminate the wisdom acquired by a Buddha through
their independently realized Enlightenment.
There are no specific physical features that would identify a Buddha as being a Buddha.
You will know who is a Buddha through observing their work to develop a dedicated
Community of Practitioners and Teachers while assisting countless Practitioners to attain
Enlightenment. You will be able to observe through a Buddha’s work towards sharing The
Teachings into the world in such a way that helps countless beings attain Enlightenment
during his lifetime and after his death leaving The Teachings and a Community to share
those Teachings. And, if you know that individual does not have any Teachers but was
able to benefit countless beings to attain Enlightenment during their lifetime and after
their death, with their Teachings continuing to help countless beings attain Enlightenment,
then this person could be considered a Buddha.
135


Chapter 40
The Vast Plane of Misery
Monks, suppose a man were to cut up the grass, sticks, branches, and
foliage in this Jambudīpa (one of the great continents) and collect them into a
single heap. Having done so, he would impale the large creatures in the ocean
on the large stakes, the middle‑sized creatures on the middle‑sized stakes,
and the small creatures on the small stakes.
Still, Monks, the gross creatures in the ocean would not be exhausted even
after all the grass, sticks, branches, and foliage in this Jambudīpa had been
used up and exhausted.
The small creatures in the ocean that could not easily be impaled on stakes,
would be even more numerous than this.
For what reason?
Because of the narrowness of their bodies.
So vast, Monks, is the plane of misery. The person who is accomplished in
view, freed from that vast plane of misery, understands as it really is: This is
discontentedness; This is the cause of discontentedness; This is the
elimination of discontentedness; This is the way leading to the elimination of
discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.36)


In this Teaching from Gotama Buddha, he shares how there are countless beings in the
animal realm. A plethora of beings exist in the animal realm. Even with 99% of all animals
that once existed now extinct, there are still an enormous amount of beings that still exist
in the animal realm.
While many of the beings in the animal realm have moved on to other realms and/or
attained Enlightenment from the human or heavenly realms, there are still countless
beings in the animal realm that need to be reborn into the human or heavenly realms to
have the opportunity to attain Enlightenment. This is one of the reasons why human
beings should not continue to rely on animal products to sustain our life. Through selfishly
sustaining our life on animal products, those beings are then unable to develop enough
wholesome Kamma in their short life span to experience an improved rebirth.
The vast majority of all beings born into the human realm have been reborn from the
animal realm into the human realm. This is why we have seen a decrease in beings within
the animal realm through extinction while there has simultaneously been an increase in
the number of beings in the human realm.
With Gotama Buddha predicting that a new Buddha would arise 2,500 years after his
death, the human realm is now full of beings who are able to attain Enlightenment.
Over the course of the coming years, the animal realm will continue to decrease with the
human population continuing to increase. As more and more humans experience
Enlightenment, the number of beings in the human realm will gradually decrease over
many generations until all beings have attained Enlightenment.
The Buddha explains, “So vast, Monks, is the plane of misery. The person who is
accomplished in view, freed from that vast plane of misery, understands as it really is: This
is discontentedness; This is the cause of discontentedness; This is the elimination of
discontentedness; This is the way leading to the elimination of discontentedness”. The
Buddha is explaining that there are countless beings in the lower realms and it is when a
Practitioner is accomplished and well established in “Right View” that they are then freed
from the lower realms. A Practitioner who is accomplished and well established in “Right
View”, along with many other criteria, will have attained the first Stage of Enlightenment as a
Stream-Enterer. Once the first Stage of Enlightenment as a Stream-Enterer is attained, one is
finished with the lower realms never to be reborn there again. It is only a matter of time before
a Stream-Enterer will attain Enlightenment. They will either attain Enlightenment in this very
life or a maximum of seven (7) more rebirths.
The Buddha encourages Students to make an effort to understand The Four Noble Truths
because it is understanding and practicing The Four Noble Truths that allows a Practitioner to
become accomplished and well established in “Right View” to become freed from the lower
realms (i.e. the plane of misery).
137


Chapter 41
Terrible and Harsh Prison of Hell and
Prison of Animal Realm
So too, Monks, when one does not have confidence in [cultivating]
wholesome qualities, when one does not have a sense of moral wrongdoing
in [cultivating] wholesome qualities, when one does not have moral concern in
[cultivating] wholesome qualities, when one does not have energy in
[cultivating] wholesome qualities, when one does not have wisdom in
[cultivating] wholesome qualities, in the Noble One’s discipline one is called a
poor, impoverished, needy person.
Having no confidence, no sense of moral wrongdoing, no moral concern, no
energy, no wisdom in [cultivating] wholesome qualities, that poor,
impoverished, needy person engages in misconduct by body, speech, and
mind. This, I say, is his getting into debt.
To conceal his bodily misconduct, … To conceal his verbal misconduct, … To
conceal his mental misconduct, he nurtures an evil (unwholesome) desire. He
wishes: Let no one know me; he intends [with the desire]: Let no one know
me; he speaks statements [with the desire]: Let no one know me; he makes
bodily endeavors [with the desire]: Let no one know me. This, I say, is the
interest he must pay.
Well‑behaved fellow Monks speak thus about him: This Venerable One acts
in such a way, behaves in such a way. This, I say, is his being advised.
When he has gone to the forest, to the foot of a tree, or to an empty dwelling,
evil unwholesome thoughts accompanied by remorse attack him. This, I say, is
his prosecution.
Then, with the breakup of the body, after death, that poor, impoverished,
needy person who engaged in misconduct by body, speech, and mind is
bound in the prison of hell or the prison of the animal realm.
I do not see, Monks, any other prison that is as terrible and harsh, [and] such
an obstacle to attaining the unsurpassed security from bondage
(Enlightenment), as the prison of hell or the prison of the animal realm.
(Reference: AN 6.45)


139

In this Teaching from Gotama Buddha, he shares how through lacking confidence, moral
wrongdoing, moral concern, energy, and wisdom to cultivate wholesome qualities, one is
a “poor, impoverished, needy person”.
Through a lack of confidence, moral wrongdoing, moral concern, energy, and wisdom to
cultivate wholesome qualities, one will engage in unwholesome conduct by body, speech,
and mind. It is Right Intention, Right Speech, and Right Action that provide the wisdom of
moral conduct by body, speech, and mind.
Right Intention: Mind
Right Speech: Speech
Right Action: Body
Through a lack of wholesome bodily, verbal, and mental conduct, one is reborn into the
lower realms of hell and the animal realm.
The Buddha explains who being reborn into hell or the animal realm is like a prison. He
shares this because once reborn into hell or the animal realm, it is very difficult to return
back to the human or heavenly realms for an opportunity to attain Enlightenment.
Hell, nor the animal realm, are permanent, but once reborn into those realms, there is
significant pain and misery with no ability to attain Enlightenment from those realms. It
requires countless rebirths in those realms before a being can make it back to the human
or heavenly realms for the opportunity to attain Enlightenment.
This is one of the reasons Gotama Buddha was so supportive, encouraging, and
motivating to help as many beings as possible during his lifetime to attain Enlightenment.
His Teachings helped countless people during his lifetime and after his death to live a
better way of life, attain Enlightenment, and escape The Cycle of Rebirth.
Moral wrongdoing is the knowledge and understanding of what is wholesome or
unwholesome related to bodily, verbal, and mental conduct.
Moral concern is to have care and an interest to improve one’s life and life practice by
choosing to practice wholesome bodily, verbal, and mental conduct. To have regard that
one’s moral conduct is unwise or unwholesome and needs to improve.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
140


Chapter 42
Few Animals Are Reborn Among
Human Beings or Heavenly Beings
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away from the
animal realm, are reborn among human beings. But those beings are more
numerous who, when they pass away from the animal realm, are reborn in
hell … in the animal realm … in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
141


So too, Monks, those beings are few who, when they pass away from the
animal realm, are reborn among the heavenly beings. But those beings are
more numerous who, when they pass away from the animal realm, are reborn
in hell … in the animal realm … in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.120-56.131)
In this Teaching from Gotama Buddha, he shares how there are not many beings who are
reborn from the animal realm into the human realm but instead, beings from the animal
realm are continuously reborn in the realm of hell, animal, and afflicted spirits. The lower
realms of hell and the animal realm are like a prison.
He provides the reason for this as beings have not seen The Four Noble Truths. Without
learning, reflecting, and practicing The Four Noble Truths to establish Right View, a being
would find it difficult to ever attain Enlightenment. Animals have no opportunity to learn,
reflect, and practice these Teachings to develop the mind to attain Enlightenment. They
are incapable of cultivating the mind to the extent needed to attain Enlightenment,
therefore, they are continuously reborn in and out of the lower realms of existence.
The Buddha encourages Students to make an effort to understand The Four Noble Truths
as from within the human realm we can learn, reflect, and practice to develop and
cultivate the mind to attain Enlightenment.
The Buddha also shares how there are not many beings who are reborn from the animal
realm into the heavenly realm but instead, beings from the animal realm are continuously
reborn in the realm of hell, animal, and afflicted spirits. The lower realms of hell and the
animal realm are like a prison.
142

Afflicted Spirits
143


Chapter 43
Hungry Ghosts
(Afflicted Spirits)
1.) The Skeleton
Venerable Mahāmoggallāna said.
‘Here, friend, as I was coming down from Mount Vulture Peak, I saw a
skeleton moving through the air. Vultures, crows, and hawks, following it in
hot pursuit, were pecking at it between the ribs, stabbing it, and tearing it
apart while it let out cries of pain.
It occurred to me: It is wonderful, indeed! It is amazing, indeed! That there
could be such a being, that there could be such a spirit, that there could be
such a type of individual existence!’
Then The Perfectly Enlightened One addressed the Monks thus:
Monks, there are disciples who reside having become vision, having become
knowledge, in that a disciple can know, see, and witness such a sight. In the
past, Monks, I too saw that being, but I did not speak about it. For if I had
spoken about it, others would not have believed me, and if they had not
believed me, that would have led to their harm and discontentedness for a
long time.
That being, Monks, used to be a cattle butcher in this same Rājagaha (old
capital city of Magadha Kingdom). Having been tormented in hell for many
years, for many hundreds of years, for many thousands of years, for many
hundreds of thousands of years as a result of that (unwholesome) Kamma,
as a residual result of that same (unwholesome) Kamma, he is experiencing
such a type of individual existence.
2.) The Piece of Meat
… I saw a piece of meat moving through the air. Vultures, crows, and hawks,
following it in hot pursuit, were stabbing at it and tearing it apart as it let out
cries of pain. …
Then The Perfectly Enlightened One addressed the Monks thus:
That being, Monks, was a cattle butcher in this same Rājagaha….
144


3.) The Lump of Meat
… I saw a lump of meat moving through the air. Vultures, crows, and hawks,
following it in hot pursuit, were stabbing at it and tearing it apart as it let out
cries of pain. …
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a poultry butcher in this same Rājagaha….
4.) The Flayed Man
… I saw a flayed man moving through the air. Vultures, crows, and hawks,
following it in hot pursuit, were stabbing at it and tearing it apart as it let out
cries of pain. …
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a sheep butcher in this same Rājagaha….
5.) Sword Hairs
… I saw a man with body‑hairs of swords moving through the air. Those
swords kept on rising up and striking his body while he let out cries of pain
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a hog butcher in this same Rājagaha….
6.) Spear Hairs
… I saw a man with body‑hairs of spears moving through the air. Those spears
kept on rising up and striking his body while he let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a deer hunter in this same Rājagaha….
145


7.) Arrow Hairs
… I saw a man with body‑hairs of arrows moving through the air. Those arrows
kept on rising up and striking his body while he let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a torturer in this same Rājagaha….
8.) Needle Hairs (1)
… I saw a man with body‑hairs of needles moving through the air. Those
needles kept on rising up and striking his body while he let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a horse trainer in this same Rājagaha….
9.) Needle Hairs (2)
… I saw a man with body‑hairs of needles moving through the air. Those
needles entered his head and came out from his mouth; they entered his
mouth and came out from his chest; they entered his chest and came out
from his belly; they entered his belly and came out from his thighs; they entered
his thighs and came out from his calves; they entered his calves and came
out from his feet, while he let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a slanderer in this same Rājagaha….
10.) Pot Testicles
… I saw a man whose testicles were like pots moving through the air. When
he walked, he had to lift his testicles onto his shoulders, and when he sat
down, he sat on top of his testicles. Vultures, crows, and hawks, following him
in hot pursuit, were stabbing at him and tearing him apart while he let out
cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was a corrupt magistrate in this same Rājagaha….
146


11.) With Head Submerged
… I saw a man with head submerged in a pit of dung….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was an adulterer in this same Rājagaha….
12.) The Dung Eater
… I saw a man submerged in a pit of dung, eating dung with both hands….
Then The Perfectly Enlightened One addressed the Monks thus:
That being, Monks, was a hostile Brāhmin in this same Rājagaha. In the time
of the Buddha Kassapa’s Dispensation, he invited the male ordained
Community to a meal. Having had rice pots filled with dung, he said to the
Monks: ‘Sirs, eat as much as you want from this and take the rest away with
you’. Having been tormented in hell for many years, for many hundreds of
years, for many thousands of years, for many hundreds of thousands of
years as a result of that (unwholesome) Kamma, as a residual result of that
same (unwholesome) Kamma, he is experiencing such a type of individual
existence.
13.) The Flayed Woman
… I saw a flayed woman moving through the air. Vultures, crows, and hawks,
following her in hot pursuit, were stabbing at her and tearing her apart while
she let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That woman was an adulteress in this same Rājagaha. Having been
tormented in hell for many years, for many hundreds of years, for many
thousands of years, for many hundreds of thousands of years as a result of
that (unwholesome) Kamma, as a residual result of that same (unwholesome)
Kamma, she is experiencing such a type of individual existence.
147


14.) The Ugly Woman
… I saw a woman, foul‑smelling and ugly, moving through the air. Vultures,
crows, and hawks, following her in hot pursuit, were stabbing at her and
tearing her apart while she let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That woman was a fortune‑teller in this same Rājagaha….
15.) The Sweltering Woman
… I saw a woman, her body roasting, sweltering, sooty, moving through the
air, while she let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That woman was the Chief Queen of the King of Kaliṅga. Of a jealous
character, she poured a brazier of coals over one of the King’s consorts….
16.) The Headless Trunk
… I saw a headless trunk moving through the air; its eyes and mouth were on
its chest. Vultures, crows, and hawks, following it in hot pursuit, were stabbing
at it and tearing it apart while it let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That being was an executioner named Harika in this same Rājagaha….
17.) The Unwholesome Male Ordained Practitioner
… I saw a Monk moving through the air. His outer robe, bowl, waistband,
and body were burning, blazing, and flaming while he let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That Monk had been an unwholesome Monk in the Buddha Kassapa’s
Dispensation….
148


18.) The Unwholesome Female Ordained Practitioner
… I saw a female Ordained Practitioner moving through the air. Her outer
robe, bowl, waistband, and body were burning, blazing, and flaming while
she let out cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That female Ordained Practitioner had been an unwholesome female
Ordained Practitioner in the Buddha Kassapa’s Dispensation….
19.) The Unwholesome Probationary Nun
… I saw a probationary nun moving through the air. Her outer robe, bowl,
waistband, and body were burning, blazing, and flaming while she let out
cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That probationary nun had been an unwholesome probationary nun in the
Buddha Kassapa’s Dispensation….
20.) The Unwholesome Novice Monk
… I saw a novice Monk moving through the air. His outer robe, bowl,
waistband, and body were burning, blazing, and flaming while he let out
cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That novice Monk had been an unwholesome novice Monk in the Buddha
Kassapa’s Dispensation….
21.) The Unwholesome Novice Nun
… I saw a novice nun moving through the air. Her outer robe, bowl,
waistband, and body were burning, blazing, and flaming while she let out
cries of pain….
Then The Perfectly Enlightened One addressed the Monks thus:
That novice nun had been an unwholesome novice nun in the Buddha
Kassapa’s Dispensation….
149

(Reference: SN 19.1-19.21)
In this Teaching from Gotama Buddha, he shares multiple individuals who have been
reborn in the realm of afflicted spirits. He provides a large variety of different types of
individuals and their conduct that lead to rebirth in the realm of afflicted spirits.
150


Chapter 44
Few Afflicted Spirits Are Reborn Among
Human Beings or Heavenly Beings
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction’.
So too, Monks, those beings are few who, when they pass away from the
realm of afflicted spirits, are reborn among human beings. But those beings
are more numerous who, when they pass away from the realm of afflicted
spirits, are reborn in hell … in the animal realm … in the realm of afflicted
spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
151


‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away from the
realm of afflicted spirits, are reborn among the heavenly beings. But those
beings are more numerous who, when they pass away from the realm of
afflicted spirits, are reborn in hell … in the animal realm … in the realm of
afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.126-56.131)
152


In this Teaching from Gotama Buddha, he shares how there are not many beings who are
reborn from the realm of afflicted spirits into the human realm but instead, beings from the
realm of afflicted spirits are continuously reborn in the realm of hell, animal, and afflicted
spirits. The lower realms of hell and the animal realm are like a prison.
He provides the reason for this as beings have not seen The Four Noble Truths. Without
learning, reflecting, and practicing The Four Noble Truths to establish Right View, a being
would find it difficult to ever attain Enlightenment. Afflicted Spirits have no opportunity to
learn, reflect, and practice these Teachings to develop the mind to attain Enlightenment.
They are incapable of cultivating the mind to the extent needed to attain Enlightenment,
therefore, they are continuously reborn in and out of the lower realms of existence.
The Buddha encourages Students to make an effort to understand The Four Noble Truths
as from within the human realm we can learn, reflect, and practice to develop and
cultivate the mind to attain Enlightenment.
The Buddha also shares how there are not many beings who are reborn from the realm of
afflicted spirits into the heavenly realm but instead, beings from the realm of afflicted
spirits are continuously reborn in the realm of hell, animal, and afflicted spirits. The lower
realms of hell and the animal realm are like a prison.
153

Human Beings
154


Chapter 45
Ten Courses of Wholesome Kamma
(Deposited in Heaven)
Purity by body, Cunda, is threefold.
Purity by speech is fourfold.
Purity by mind is threefold.
And how, Cunda, is purity by body threefold?
(1)Here, someone, having abandoned the destruction of life, abstains from
the destruction of life. With the rod and weapon laid aside, diligent and
kindly, he resides compassionate towards all living beings.
(2)Having abandoned the taking of what is not given, he abstains from taking
what is not given. He does not steal the wealth and property of others in
the village or in the forest.
(3)Having abandoned sexual misconduct, he abstains from sexual
misconduct. He does not have sexual relations with women who are
protected by their mother, father, mother and father, brother, sister, or
relatives; who are protected by their Teachings; who have a husband;
whose violation entails a penalty; or even with one already engaged.
It is in this way that purity by body is threefold.
And how, Cunda, is purity by speech fourfold?
(1)Here, someone, having abandoned false speech, abstains from false
speech. If he is summoned to a council, to an assembly, to his relatives’
presence, to his club, or to the court, and questioned as a witness thus:
So, good man, tell what you know, then, not knowing, he says, ‘I do not
know’, or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’
or seeing, he says, ‘I see’. Thus he does not knowingly speak falsehood
for his own benefit, or for another’s benefit, or for some insignificant
worldly benefit.
(2)Having abandoned argumentative speech, he abstains from
argumentative speech. Having heard something here, he does not repeat
it elsewhere in order to divide (those people) from these; or having heard
something elsewhere, he does not repeat it to these people in order to
divide (them) from those. Thus he is one who reunites those who are
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divided, a promoter of unity, who enjoys calmness, rejoices in calmness,
encourages calmness, a speaker of words that promote calmness.
(3)Having abandoned harsh speech, he abstains from harsh speech. He
speaks such words as are gentle, pleasing to the ear, and lovable, as go
to the heart, are courteous, desired by many, and agreeable to many.
(4)Having abandoned idle chatter, he abstains from idle chatter. He speaks
at a proper time, speaks truth, speaks what is beneficial, speaks on The
Teachings and the discipline; at a proper time, he speaks such words as
are worth recording, reasonable, concise, and beneficial.
It is in this way that purity by speech is fourfold.
And how, Cunda, is purity by mind threefold?
(1)Here, someone is without longing (craving). He does not long (crave) for
the wealth and property of others thus: Oh, may what belongs to another
be mine!
(2)He is of good will (loving-kindness) and his intentions are free of hate thus:
May these beings live peacefully, free from hostility, harm, and anxiety!
(3)He holds Right View (wisdom) and has a correct perspective thus: There is
what is given, sacrificed, and offered: there is fruit and result of
wholesome and unwholesome actions; there is this world and the other
world; there is mother and father; there are beings spontaneously reborn;
there are in the world Ascetics and Brāhmins of right conduct and right
practice who, having realized this world and the other world for
themselves by direct knowledge (experience), make them known to
others.
It is in this way that purity by mind is threefold.
These, Cunda, are the ten courses of (wholesome) Kamma.
...It is because people engage in these ten courses of (wholesome) Kamma
that the heavenly beings, human beings, and other good destinations are
seen.
Monks, one possessing these ten qualities is deposited in heaven as if
brought there.
(Reference: AN 10.176)
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In this Teaching from Gotama Buddha, he shares “Ten Courses of Wholesome Kamma”
based on purity of body, speech, and mind. This is the conduct that leads to rebirth in the
heavenly realm. But, rebirth in the heavenly realm is not desirable as there is still existence
and still discontentedness in that realm. The heavenly realm is not permanent and beings
there are still in The Cycle of Rebirth with the potential to be reborn back into lower
realms. Beings in the heavenly realm tend to be complacent and unmotivated to learn,
reflect, and practice these Teachings because they are experiencing exclusively pleasant
feelings. There are not painful feelings or feelings that are neither painful-nor-pleasant,
therefore, with complacency to include lack of motivation, those beings are oftentimes
continually reborn moving back into the realms of human, afflicted spirits, animal, or even
hell.
The origin of all wholesome Kamma is generosity, loving-kindness, and wisdom known as
The Three Wholesome Roots. But in this Teaching, The Buddha shares more specific
guidance to help Practitioners more deeply understand some of the specifics that
produce wholesome Kamma.
This Teaching will help one to further purify their intentions, speech, and actions using
The Eight Fold Path as a foundational Teaching.
Body = Right Action
Speech = Right Speech
Mind = Right Intention
This Teaching provides one with detailed guidance of what purities of body, speech, and
mind lead to wholesome outcomes or results known as wholesome Kamma.
The Path to Enlightenment is to train the mind to no longer make unwholesome decisions
and instead, purify one’s bodily actions, speech or communication, and mind or thoughts.
Through deeply understanding and practicing this Teaching along with all the others
shared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where
one is only ever making wholesome decisions producing wholesome results (i.e.
wholesome Kamma).
If you have not done any of these in the past, then through training the mind, with a
comprehensive approach to improvements in developing a life practice, a Practitioner will
“clean up” their life practice experiencing improved results in the condition of the mind
and their life.
Through gradual training and gradual practice, one will experience gradual progress
observing the condition of the mind becomes peaceful, calm, serene, and content with
joy, permanently, through training the mind to attain Enlightenment.
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Chapter 46
Five Advantages to One of Wholesome Morality
and of Success in Morality
And, Householders, there are these five advantages to one of wholesome
morality and of success in morality.
What are they?
In the first place, through careful attention to his affairs, he gains much
wealth.
In the second place, he gets a wholesome reputation for morality and
wholesome conduct.
In the third place, whatever assembly he approaches, whether of Khattiyas,
Brāhmins, Householders or Ascetics, he does so with confidence and
assurance.
In the fourth place, he dies unconfused.
In the fifth place, after death, at the breaking‑up of the body, he arises in a
good place, a heavenly world.
These are the five advantages to one of wholesome morality, and of success
in morality.
(Reference: UD 8.6)


In this Teaching from Gotama Buddha, he shares the five advantages for one who
practices wholesome moral conduct.
It is The Eight Fold Path of these Teachings that shares the wholesome conduct through
Right Speech, Right Action, and Right Livelihood. There are other Teachings that provide
details to ensure a Practitioner deeply understands wholesome moral conduct and can be
guided to practice in a way that is wholesome.
The Buddha’s Teachings are shared in layers with The Eight Fold Path providing a core
and central Teaching that many of his other Teachings plug into helping guide a
Practitioner to Enlightenment. The Eight Fold Path provides a certain level of detail with
other Teachings helping to provide increased degrees of depth as a Practitioner more fully
explores all the various Teachings.
This Teaching helps a Practitioner understand the advantage, or benefits, that can be
predicted for one who practices wholesome moral conduct as described as part of The
Path to Enlightenment.
1.) In the first place, through careful attention to his affairs, he gains much wealth.
By practicing wholesome moral conduct a Practitioner’s mind can be at ease allowing
them to pay close attention to their daily activities performing each task thoroughly which
leads to increased wealth.
Through performing one’s duties with wholesome intentions and completing tasks
thoroughly, business partners are more than pleased to work with you. People do not do
business with businesses, they do business with people. Therefore, when you practice
wholesome moral conduct through your career and profession, people enjoy working with
you, they know they will receive quality work, they enjoy supporting your efforts and
goals, and they are more than willing to send their friends, family, and others to you for
products and services. This leads to increased growth in your career or business
providing opportunities for you and your family to thrive.
2.) In the second place, he gets a wholesome reputation for morality and wholesome
conduct.
By practicing wholesome moral conduct a Practitioner gains a reputation in their community
for being wholesome which will lead to wholesome friendships and fulfilling relationships
among all beings so that one can live in harmony and peace with others. This provides a
daily life where you are able to peacefully interact with all beings in a way that does not
cause harm, therefore, your wholesome reputation will circulate opening up continued
opportunities for personal and professional relationships that are fully rewarding allowing the
mind to be at ease.
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3.) In the third place, whatever assembly he approaches, whether of Khattiyas,
Brāhmins, Householders or Ascetics, he does so with confidence and assurance.
By practicing wholesome moral conduct, a Practitioner knows they are not causing harm
to anyone, therefore, no harm will come to them. The mind can be peaceful, steadied,
stable, and at ease.
When they join various groups of individuals, no matter who they are, one can function in
harmony with all beings having humbled and respectful confidence assured they will be
well received and successful in their interactions.
4.) In the fourth place, he dies unconfused.
Death is one of the most challenging times for an unEnlightened mind. Death of those
who are close to you, and your own death, will oftentimes present significant challenges
to the unEnlightened mind.
When one is nearing death with a lack of wisdom related to wholesome moral conduct,
there can be confusion and difficulties as the mind is holding on to the world and
countless objects in the world. The mind can be fearful of what’s next because one is
unsure if how they conducted their life was wholesome or unwholesome.
But, when you deeply understand and practice these Teachings, you know exactly what is
wholesome and unwholesome. Through your own wise decisions, a Practitioner chooses
to practice the wholesome Teachings leading to wholesome outcomes. One can observe
they have harmony in every single one of their interactions and relationships. There is no
fear or confusion at death for a Practitioner who deeply understands and is practicing
wholesome moral conduct.
They know they treated all beings well and did not cause harm through their conduct.
When it’s time for death, a Practitioner who practices wholesome moral conduct can be
at ease knowing that they were treating beings politely, kindly, friendly, and respectfully.
There is no confusion.
A being who practices these Teachings closely knows that if they have attained
Enlightenment, then there is no further rebirth. And if one is not Enlightened, they know
because of their wholesome moral conduct, that their next rebirth will be in an improved
designation. Therefore, one can exit this life without confusion knowing with 100%
certainty that there is either no further rebirth or an improved rebirth in their next life.
If an individual has not practiced wholesome moral conduct up to this point in their life,
that is ok. One can learn, reflect, and practice these Teachings now to clean up their life
practice producing improved results going forward in life. At death, one is not judged on
the totality of their life to determine whether they are reborn in a good or bad designation.
Instead, based on the condition of one’s own mind at the time of death, either
Enlightened or unEnlightened, that is when one will experience what happens after death
which will be determined by the condition of the mind at death. So even if you have done
horrible things in the past, one can improve their life practice now to still experience
beneficial results in this life and potentially attain Enlightenment to escape The Cycle of
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Rebirth. And, if one does not attain Enlightenment in this life, all the work and effort that is
invested now will contribute to an improved rebirth and benefit you in that new existence.
During the lifetime of The Buddha, he ordained an individual who murdered 999 people.
The murderer completely turned his life around by learning and practicing these
Teachings to attain Enlightenment prior to death. I am sure you have not murdered 999
people, therefore, you can make the decision to walk towards the light and away from the
darkness now, leading to improved results in this life, and if needed, an improved
designation in a future rebirth.
5.) In the fifth place, after death, at the breaking‑up of the body, he arises in a good
place, a heavenly world.
An individual who is unEnlightened and is practicing wholesome moral conduct will, at death,
be reborn in an improved designation. If one is reborn back into the human realm, they will
have an improved rebirth. There is also the potential for rebirth to occur in the heavenly realm.
However, as mentioned previously in this book, rebirth into the heavenly realm is not
permanent and is not necessarily ideal. Beings in the heavenly realm are still in The Cycle of
Rebirth and need to attain Enlightenment to escape further existences. Beings in the
heavenly realm oftentimes lack motivation to learn and practice these Teachings due to only
experiencing exclusively pleasant feelings. They do not experience painful feelings or feelings
that are neither painful-nor-pleasant, therefore, they are oftentimes complacent and require
rebirth back into other realms continuing The Cycle of Rebirth.
A wise Practitioner will be determined, dedicated, and diligent to learn, reflect, and practice
these Teachings while in this human birth with motivation to attain Enlightenment to eliminate
and escape The Cycle of Rebirth in this life.
There is no need to be reborn into the heavenly realm and doing so, does not mean one will
experience Enlightenment in that rebirth even though it is possible. If one enters the heavenly
realm as a Non-Returner (i.e. the third Stage of Enlightenment) they will attain Enlightenment
in that birth. But, that is not the only way to enter the heavenly realm.
There are beings who enter the heavenly realm who are not in the third Stage of
Enlightenment and those beings have a highly likely potential to be reborn into additional
existences in other realms besides the heavenly realm if they do not attain Enlightenment in
the heavenly realm. It would be unwise to anticipate rebirth in the heavenly realm and expect
that one will attain Enlightenment from that realm.
There is no guarantee that one will be reborn in the heavenly realm and if reborn in the
heavenly realm, there is no guarantee that one will attain Enlightenment from the
heavenly realm.
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Chapter 47
One is Reborn through One’s Deeds
Monks, beings are the owners of their Kamma, the heirs of their Kamma;
they have Kamma as their origin, Kamma as their relative, Kamma as their
resort; whatever Kamma they do, wholesome or unwholesome, they are its
heirs.
Here, having abandoned the destruction of life, someone abstains from the
destruction of life; with the rod and weapon laid aside, dedicated and kindly,
he resides compassionate toward all living beings. He does not creep along
by body, speech, and mind. His bodily Kamma is straight; his verbal Kamma
is straight; his mental Kamma is straight. His destination is straight; his
rebirth is straight.
But for one with a straight destination and rebirth, I say, there is one of two
destinations: either the exclusively pleasant heavens or influential families,
such as those of affluent Khattiyas, affluent Brāhmins, or affluent
Householders, [families that are] rich, with great wealth and property,
abundant gold and silver, abundant treasures and belongings, abundant
wealth and grain.
Thus a being is reborn from a being; one is reborn through one’s deeds.
When one has been reborn, contacts affect one.
It is in this way, I say, that beings are the heirs of their Kamma.
(The Tathāgata spoke of ‘abandoning of taking what is not given’ and
‘abandoning of sexual misconduct’ with discourses similar to that of
‘abandoning taking life’: He also spoke of ‘the fourfold wholesome conduct
of speech and the threefold wholesome conduct of mind’ in the same way.)
(Reference: AN 10.216)


In this Teaching from Gotama Buddha, he shares how rebirth occurs based on one’s
deeds or actions.
While craving is the fuel that determines if there is rebirth, it is the results of our actions
that determines where and in what condition one will be reborn. The location and
condition of one’s rebirth is determined by The Natural Law of Kamma.
Rebirth: a new being that has come into existence through The Cycle of Rebirth
based on a previous being’s craving and Kamma.
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Gotama Buddha taught rebirth through The Cycle of Rebirth.
Rebirth is a new existence of a new being that has been reborn based on a previous
being’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of
death, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.
all craving, anger, and ignorance are fully extinguished), there will be no rebirth.
The new being may or may not have residual memories of previous existences in its new
consciousness that may be recalled over time during the new being’s life. Rebirth is not
based on a permanent soul or spirit of any kind but instead is caused by the craving of
the previous being which produces a new birth into a new existence.
Each new birth is a new existence or new life. In reality, this should be shared and
discussed as The Cycle of New Existence because there is nothing that is actually being
reborn.
Kamma of the previous being will determine the destination and life situation of the new
being. Kamma of the previous being determines in which realm the new being will be
reborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the
previous being also determines the quality of life of the new being. For example, the
family and life situation (poverty vs. wealth) one is born into, the appearance of the new
being, and the condition of the new being’s body and mind are all determined based on
the Kamma of the previous being.
If the previous being generated significant amounts of wholesome Kamma to be reborn
into the human realm, the new being is reborn into a favorable destination within a
wealthy family, beautiful appearance, and/or with a healthy body and mind.
If the previous being generated significant amounts of unwholesome Kamma, the new
being is reborn into an unfavorable destination of the lower realms (Hell, Animal, or
Afflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into
difficult circumstances in the new existence based on the previous being’s Kamma.
Difficult circumstances that result from the previous being’s Kamma would include what
realm the new being is reborn, what part of the world, the type of family, the amount of
wealth, ability to acquire necessities to sustain life, appearance, and the health of the
body and the mind.
Craving determines if there is rebirth while Kamma determines in what realm, what
situation, and the condition of the new being upon rebirth.
The Buddha shares that when one has wholesome conduct through body, speech, and
mind, one’s Kamma (i.e. results) are also wholesome (i.e. straight). Therefore, with
wholesome (i.e. straight) bodily, verbal, and mental conduct one’s rebirth is wholesome or
straight.
The Buddha provides guidance on wholesome bodily, verbal, and mental conduct
throughout his Teachings. Specifically, you can see Chapter 7 of this book for detailed
explanation of these Teachings.
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Chapter 48
Three Surpassing Respects of Jambudīpa People
Monks, in three respects the people of Uttarakuru surpass the heavenly
beings (Tāvatiṃsa) and the people of Jambudīpa (one of the great
continents).
What three?
(1)They are without selfishness and possessiveness;
(2)their life span is fixed; and
(3)their living conditions are exceptional.
In these three respects, the people of Uttarakuru surpass the heavenly beings
and the people of Jambudīpa.
In three respects, the people of Jambudīpa surpass the people of Uttarakuru
and the heavenly beings.
What three?
(1)They are heroes;
(2)they are mindful; and
(3)there is the living of the spiritual life here.
In these three respects, the people of Jambudīpa surpass the people of
Uttarakuru and the heavenly beings.
(Reference: AN 9.21)


164

In this Teaching from Gotama Buddha, he shares insight into a few wholesome qualities
that he considers to be highly important.
In discussing the people of Uttarakuru he shares that there are three qualities that people
of this region surpass heavenly beings. People of Uttarakuru have the qualities of:
1.) They are without selfishness and possessiveness;
2.) their life span is fixed; and
3.) their living conditions are exceptional.
This Teaching alludes to The Buddha pointing out that heavenly beings do not possess
these same qualities.
The Buddha then shares that there are three qualities that the people of Jambudīpa surpass
the people of Uttarakuru and the heavenly beings. People of Jambudīpa have the qualities
of:
1.) They are heroes;
2.) they are mindful; and
3.) there is the living of the spiritual life here.
This Teaching alludes to The Buddha pointing out that the people of Uttarakuru nor heavenly
beings possess these same qualities. This also provides insight that The Buddha views
being brave, mindful, and living the spiritual life as respectful qualities that one should aspire
to cultivate in their life practice.
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Chapter 49
Birth is the Origin of Discontentedness
The Union of Three Things
Monks, the conception of an embryo in a womb takes place through the
union of three things.
Here, there is the union of the mother and father, but it is not the mother’s
season, and the consciousness/mind (gandhabba) to be reborn is not
present - in this case there is no conception of an embryo in a womb.
Here, there is the union of the mother and father, and it is the mother’s
season, but the consciousness/mind (gandhabba) to be reborn is not present
- in this case too there is no conception of an embryo in a womb.
But when there is the union of the mother and father, and it is the mother’s
season, and the consciousness/mind (gandhabba) to be reborn is present,
through the union of these three things the conception of an embryo in a
womb takes place.
The mother then carries the embryo in her womb for nine or ten months with
much anxiety, as a heavy burden. Then, at the end of nine or ten months, the
mother gives birth with much anxiety, as a heavy burden.
Then, when the child is born, she nourishes it with her own blood; for the
mother’s breast-milk is called blood in the Noble One’s Discipline.
When he grows up and his sense bases mature, the child plays at such
games as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy
carts, and a toy bow and arrow.
When he grows up and his sense bases mature (still further), the youth
enjoys himself provided and endowed with the five cords of sensual
pleasure, with forms recognizable by the eye... sounds recognizable by the
ear… odors recognizable by the nose... flavors recognizable by the tongue…
physical objects recognizable by the body that are wished for, desired,
agreeable and likeable, connected with sensual desire, and provocative of
craving.
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On seeing a form with the eye, he craves after it if it is pleasing; he dislikes it
if it is unpleasing. He resides with mindfulness of the body unestablished,
with a limited mind, and he does not understand as it actually is the
liberation of mind and liberation by wisdom wherein those evil unwholesome
states cease without remainder.
Engaged as he is in favoring and opposing, whatever feeling he feels
whether pleasant or painful or neither painful-nor-pleasant he delights in that
feeling, welcomes it, and remains holding to it.
As he does so, excitement arises in him.
Now excitement in feelings is clinging. With his clinging as condition,
existence (comes to be); 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.
On hearing a sound with the ear …
On smelling an odor with the nose …
On tasting a flavor with the tongue …
On touching a physical object with the body …
On recognizing a mental object with the mind, he craves after it if it is
pleasing; he dislikes it if it is unpleasing. He resides with mindfulness of the
body unestablished, with a limited mind, and he does not understand as it
actually is the liberation of mind and liberation by wisdom wherein those evil
unwholesome states are eliminated without remainder.
Engaged as he is in favoring and opposing, whatever feeling he feels —
whether pleasant or painful or neither painful‑nor‑pleasant — he delights in that
feeling, welcomes it, and remains holding to it. As he does so, excitement
arises in him.
Now excitement in feelings is clinging.
With his clinging as condition, existence [comes to be]; 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.
(Reference: MN 38.26)
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In this Teaching from Gotama Buddha, he shares how a being is born into the world
through a mother and father, The Six Sense Bases mature, craving is established through
The Six Sense Bases, the mind is unaware of these Teachings having ignorance
(unknowing of true reality), and experiences discontentedness.
The Buddha shares how a being comes into the world and experiences
discontentedness.
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.
Plants do not have a mind. While we may consider them as being “alive”, in some
respects, they are not living beings. Bacteria are not a living being because they do not
originate from an egg, sperm, nor have a consciousness.
A being’s sense bases mature in the womb and outside of the womb. As a being
experiences the arising of pleasant feelings, the mind craves and clings, wanting them to
be permanent. The mind excites in pleasant feelings, welcoming them into the mind.
Due to the mind’s craving and clinging to pleasant feelings and those are temporary, the
mind then experiences painful feelings and feelings that are neither painful-nor-pleasant.
It is craving/desire through The Six Sense Bases that the mind attempts to satisfy its
unquenchable thirst for pleasant feelings but it never can be fully and completely satisfied
so it continues on with its wandering and roaming throughout The Cycle of Rebirth
fettered/tainted/polluted with “sensual desire”.
It is not until a Practitioner chooses to actively learn, reflect, and practice these Teachings
that the mind can experience permanent peacefulness and satisfaction through the
elimination of craving/desire/attachment to eliminate the entire massive amount of
discontentedness experienced by the unEnlightened mind.
Through directly training the mind, a Practitioner can eliminate conditioned feelings, such
as excitement, based on impermanent conditions. Then, it can be liberated from its
strong feelings finding lasting satisfaction and inner fulfillment.
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Chapter 50
How Is One Developed in the Womb?
Then the Yakkha Indaka (indigenous ethnic group from the Indian
subcontinent) approached The Perfectly Enlightened One and addressed him
in verse:
‘As the Buddhas say that form is not the soul, how then does
one obtain this body?
From where do one’s bones and liver come? How is one
developed in the womb?’
The Perfectly Enlightened One:
First there is the kalala;
From the kalala comes the abbuda;
From the abbuda the pesī is produced;
From the pesī the ghana arises;
From the ghana emerge the limbs,
The head‑hair, body‑hair, and nails.
And whatever food the mother eats —
The meals and drink that she consumes —
By this, the being there is maintained,
The person inside the mother’s womb.
(Reference: SN 10.1)
In this Teaching from Gotama Buddha, he shares how a being develops in the womb.
During the lifetime of The Buddha, there was no modern day science or the ability to
study how a womb develops inside a mother’s body. Therefore, for The Buddha to have
acquired this wisdom is astounding.
The use of the words koala, abbuda, pesī, and ghana are not known to me. These would
most likely have been words in use during the lifetime of The Buddha within the language
he taught.
As is typical for The Buddha’s Teachings, he is showing the cause and effect of how one
thing leads to another as he describes a maturing being inside a mother’s womb.
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Chapter 51
Consciousness Conditions Name-and-Form
I have said: “Consciousness conditions name-and-form” and this is the way
that should be understood, Ānanda.
...If consciousness were not to come into the mother’s womb, would name-
and-form develop there?
‘No, Venerable Sir.’
Or if consciousness, having entered the mother’s womb, were to be
deflected, would name-and-form come to birth in this life?
‘No, Venerable Sir.’
And if the consciousness of such a tender young being, boy or girl, were
thus cut off, would name-and-form grow, develop, and mature?
‘No, Venerable Sir.’
Therefore, Ānanda, just this, namely consciousness, is the root, the cause,
the origin, the condition of name-and-form.
I have said: “Name-and-form conditions consciousness” and this is the way
that should be understood, Ānanda.
If consciousness did not find a resting-place in name-and-form, would there
subsequently be an arising and coming-to-be of birth, aging, death, and
discontentedness?
‘No, Venerable Sir.’
Therefore, Ānanda, just this, namely name-and-form, is the root, the cause,
the origin, the condition of consciousness.
Thus far then, Ānanda, we can trace birth and decay, death and falling into
other states and being reborn.
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Thus far extends the way of designation,
Thus far extends the way of concepts,
Thus far is the sphere of understanding,
Thus far the round goes as far as can be discerned in this life.
Namely to name-and-form together with consciousness.
(Reference: DN 15)
In this Teaching from Gotama Buddha, he shares how it is the consciousness “having
entered the mother’s womb” that a “name-and-form” is created. Through existence, a
being will experience “birth, aging, death, and discontentedness”.
This means, that if there is no birth, then there is no aging, death, or discontentedness.
It is because we are constantly reborn taking an existence that beings continually
experience discontentedness. It is not until one trains the mind to attain Enlightenment
that they have eliminated 100% of all discontentedness. In doing so, the mind will be
peaceful, calm, serene, and content with joy - permanently. And, there will be no further
existence because the consciousness has been fully purified through training to attain
Enlightenment.
It is only when there is craving/desire/attachment in the mind that consciousness remains
and continues to experience rebirth. Craving is the fuel that causes rebirth.
If we are not born, then there will be no aging, death, or discontentedness.
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Chapter 52
Union and Disengagement Concerning
Femininity and Masculinity
Monks, I will teach you a discourse on union and disengagement.
Listen….
And what is that discourse on union and disengagement?
A woman, Monks, attends internally to her feminine faculty, her feminine
behavior, her feminine appearance, her feminine aspect, her feminine
desire, her feminine voice, her feminine decoration. She becomes excited by
these and takes delight in them. Excited by them, taking delight in them, she
attends externally to [a man’s] masculine faculty, his masculine behavior, his
masculine appearance, his masculine aspect, his masculine desire, his
masculine voice, his masculine decoration. She becomes excited by these
and takes delight in them. Excited by them, taking delight in them, she
desires union externally, and she also desires the pleasure and joy that arise
on account of such union.
Beings who are delighted with their femininity, enter upon union with men. It
is in this way that a woman does not transcend her femininity.
A man, Monks, attends internally to his masculine faculty, his masculine
behavior, his masculine appearance, his masculine aspect, his masculine
desire, his masculine voice, his masculine decoration. He becomes excited by
these and takes delight in them. Excited by them, taking delight in them, he
attends externally to [a woman’s] feminine faculty, her feminine behavior, her
feminine appearance, her feminine aspect, her feminine desire, her feminine
voice, her feminine decoration. He becomes excited by these and takes
delight in them. Excited by them, taking delight in them, he desires union
externally, and he also desires the pleasure and joy that arise on account of
such union.
Beings who are delighted with their masculinity, enter upon union with
women. It is in this way that a man does not transcend his masculinity.
This is how union comes about.
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And how does disengagement come about?
A woman, Monks, does not attend internally to her feminine faculty, her
feminine behavior, her feminine appearance, her feminine aspect, her
feminine desire, her feminine voice, her feminine decoration. She does not
become excited by these or take delight in them. Not excited by them, not
taking delight in them, she does not attend externally to [a man’s] masculine
faculty, his masculine behavior, his masculine appearance, his masculine
aspect, his masculine desire, his masculine voice, his masculine decoration.
She does not become excited by these or take delight in them. Not excited by
them, not taking delight in them, she does not desire union externally, nor
does she desire the pleasure and joy that arise on account of such union.
Beings who are not delighted with their femininity, become disengaged from
men. It is in this way that a woman transcends her femininity.
A man, Monks, does not attend internally to his masculine faculty, his
masculine behavior, his masculine appearance, his masculine aspect, his
masculine desire, his masculine voice, his masculine decoration. He does not
become excited by these or take delight in them. Not excited by them, not
taking delight in them, he does not attend externally to [a woman’s] feminine
faculty, her feminine behavior, her feminine appearance, her feminine
aspect, her feminine desire, her feminine voice, her feminine decoration. He
does not become excited by these or take delight in them. Not excited by
them, not taking delight in them, he does not desire union externally, nor does
he desire the pleasure and joy that arise on account of such union.
Beings who are not delighted with their masculinity, become disengaged
from women. It is in this way that a man transcends his masculinity.
This is how disengagement comes about. This, Monks, is The Teaching
discourse on union and disengagement.
(Reference: AN 7.51)


In this Teaching from Gotama Buddha, he shares how some women are interested in men
as a sexual partner and that some men are interested in women as a sexual partner.
He further describes women who are not interested in men as a sexual partner and men
who are not interested in women as a sexual partner.
During the lifetime of The Buddha there were, of course, human beings who preferred
same gender relationships and human beings who preferred opposite gender
relationships.
The Buddha made this observation and taught his Students that both of these exist. He
did not have any other Teachings on this topic because it is completely normal and fits
with his Teaching on The Universal Truth of Impermanence.
The Buddha taught over 2,500 years ago and through his journey to Enlightenment he
became The Perfectly Enlightened One. His mind was awake to the wisdom of these
natural laws beyond what an average human being can understand.
It is important to note that even 2,500 years ago, The Buddha was so wise that he
understood same gender relationships and opposite gender relationships, and that these
are all completely normal. He never taught that there was any harm being caused to the
individuals, or society as a whole, due to same gender or opposite gender relationships.
When he taught The Five Precepts related to sexual misconduct, being aware of same
gender and opposite gender relationships, nothing he taught related to sexual
misconduct included gender. Therefore, as you investigate The Natural Laws of Existence,
one can come to understand that there is no harm in individuals choosing to be in a
loving and consenting relationship with the same gender, opposite gender, or having no
relationship with a life partner at all remaining single.
Today, there are some who consider same gender relationships harmful. However, there is
no harm in two loving and consenting adults to be in a loving relationship. Individuals who
choose a same gender relationship are not causing harm to themselves nor anyone else
and is why The Buddha never taught this is harmful.
The challenge for some individuals is that their mind craves/desires permanence wanting
all beings to conform to their expectations that all human beings should have an opposite
gender relationship. But this is based on one’s own craving/desire for permanence, and is
why anyone who maintains this thinking will cause themselves discontentedness over
someone else’s relationship.
One aspect of attaining Enlightenment is to train the mind to not put one’s own wants and
expectations on others, attempting to get others to conform to one’s own cravings and
desires. The unEnlightened mind will oftentimes attempt to force others to conform to its
own way of thinking as a way to attempt to create lasting satisfaction. The unEnlightened
mind has a certain perspective of how it believes the world should function and then
attempts to impose that on others, rather than focusing on one’s own life challenges and
understanding The Natural Laws of Existence.
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When the unEnlightened mind discovers the world does not function in the way of its own
perceptions, then it struggles and has difficulties to exist in the world thinking that if it
could just “fix the world” to function in the way of its choosing, that will solve the problem
of its discontent mind.
The unEnlightened mind falsely believes that if it can just get everyone to conform to its
perception of how the world should function, the world will be perfect and the mind will
be satisfied. But, this is the mind’s own craving/desire/attachment with conceit (i.e.
arrogance) thinking that it knows best and the world needs to be “fixed” to conform to
one’s own perceptions of how the world should function.
In reality, a Practitioner needs to only understand The Natural Laws of Existence to fix
one’s own mind of craving, desiring, wanting, and expecting things to function in a way
that is pleasing to the individual rather than the world functions the way it does based on
The Natural Laws of Existence. The world cannot be “fixed” but instead, a Practitioner’s
goal should be to understand The Natural Laws of Existence so that one can come to
understand that not all people are going to function exactly the same way. Craving and
desiring for all people to function in exactly the same way is part of the primary problem
of the unEnlightened mind that causes itself to be discontent. The mind is craving
permanence longing and yearning for all things to be exactly the same. This is impossible
due to The Universal Truth of Impermanence.
The only thing that will solve one’s own discontent mind is to train the mind to understand
The Natural Laws of Existence, how the world actually functions, and then the mind can
reside peaceful, calm, serene, and content with joy because it fully understands and can
function with knowledge of these natural laws. The mind can be liberated from moving
about the world attempting to fix everyone else and instead, work on the challenges of
one’s own mind through developing deep understanding and practice of The Natural
Laws of Existence that lead to freedom and liberation.
This is why The Buddha did not have anything to teach related to some people’s
misperception that same gender relationships are unwholesome. Based on The Natural
Laws of Existence, specifically The Universal Truth of Impermanence, it is not possible for
everyone in the world to function in exactly the same way. That would be permanence
and cannot exist. All women will not be interested in a relationship with a man. All men
will not be interested in a relationship with a woman. All people will not be interested in a
relationship at all and some will choose to remain single without children. This is a normal
occurrence of life and is explained by The Universal Truth of Impermanence.
Same gender relationships, opposite gender relationships, and choosing to remain single
are all part of an individuals free will choice and that choice does not impact anyone in a
harmful way. Rather, this helps one to see The Universal Truth of Impermanence applies
to “all things” including relationships.
It is impossible for everyone in the world to conform to one specific way of being as it
relates to relationships. There is no harm in same gender relationships and anyone that
feels there is, is not understanding the most basic and fundamental Natural Law of
Existence known as The Universal Truth of Impermanence.
A being can eliminate their own discontentedness and liberate the mind further by letting
go of wanting everyone in the world to have an opposite gender relationship
understanding that all beings make free will choices and one’s own choice of who to love
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in a intimate relationship does not affect anyone. Love is love and when all beings learn
how to love all other beings, then the harmful, unskillful, and destructive behaviors of
attempting to force others to conform to one’s own wants and expectations can be
eliminated from the world making it a more peaceful and harmonious place for everyone
to exist free of craving, anger, and ignorance (unknowing of true reality).
When a human being does not get its cravings/desires fulfilled, the mind will oftentimes
revert to anger/hatred/ill will. This is why we see anger, hatred, and ill will directed towards
groups and individuals of different genders, religions, sexual preferences, ethnicities, etc.
An individual will crave and desire for all beings to be the same way, lacking the wisdom
of The Universal Truth of Impermanence. When the mind discovers that their cravings/
desires are not satisfied, one experiences painful feelings and directs anger, hatred, and ill
will towards individuals and groups who are different. The unEnlightened mind does not
like impermanence and its anger, hatred, and ill will arises and motivates unskillful
conduct that harms others and thus, harms themselves.
Individuals, and thus the world, can eliminate racism, sexism, xenophobia, and other
harmful destructive thinking through training the mind to eliminate craving/desire/
attachment. When a human being understands The Universal Truth of Impermanence,
knowing that it is not possible for everyone in the world to be the same, and that one is
causing their own discontentedness through craving/desire/attachment wanting
permanence, one can train the mind to become liberated from its own hatred. Through
training the mind on The Path to Enlightenment, beings can be liberated from the self
imposed suffering (i.e. discontentedness) caused by its own mind, learning how to live in
harmony and peace with all other beings.
Eliminating the craving to “fix the world”, an individual can focus on the real challenge
within one’s own mind. Purifying the mind of its own craving, anger, and ignorance
(unknowing of true reality), an individual can be liberated from its destructive thinking,
behaviors, habits, and conduct choosing to interact with all beings in wholesome ways
leading to peacefulness within one’s own mind.
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Chapter 53
Why Human Beings Are Seen to Be
Unwholesome and Wholesome?
Then the Brāhmin Student Subha, Todeyya’s son, went to The Perfectly
Enlightened One and exchanged greetings with him. When this courteous
and friendly talk was finished, he sat down at one side and asked The
Perfectly Enlightened One:
‘Master Gotama, what is the cause and condition why human beings are
seen to be unwholesome and wholesome? For people are seen to be short-
lived and long-lived, sickly and healthy, ugly and beautiful, uninfluential and
influential, poor and wealthy, low-born and high-born, unwise and wise. What
is the cause and condition, Master Gotama, why human beings are seen to
be unwholesome and wholesome?’
Student, beings are owners of their actions, heirs of their actions; they
originate from their actions, are bound to their actions, have their actions as
their refuge. It is action that distinguishes beings as unwholesome and
wholesome.
‘I do not understand in detail the meaning of Master Gotama’s statement,
which he spoke in brief without expounding the meaning in detail. It would be
good if Master Gotama would teach me The Teachings so that l might
understand in detail the meaning of Master Gotama’s statement.’
Then, Student, listen and attend closely to what I shall say.
‘Yes, sir’ the Brāhmin Student Subha replied.
The Perfectly Enlightened One said this:
Here, Student, some man or woman kills living beings and is murderous,
bloody-handed, given to blows and violence, merciless to living beings.
Because of performing and undertaking such action, on the dissolution of
the body, after death, he reappears in a state without basic necessities, in an
unhappy destination, in perdition, even in hell. But if on the dissolution of the
body, after death, he does not reappear in a state without basic necessities in
an unhappy destination, in perdition, in hell, but instead comes back to the
human state, then wherever he is reborn he is short-lived.
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This is the way, Student, that leads to short life, namely, one kills living
beings and is murderous, bloody-handed, given to blows and violence,
merciless to living beings.
But here, Student, some man or woman, abandoning the killing of living
beings, abstains from killing living beings; with rod and weapon laid aside,
gentle and kindly, he resides compassionate to all living beings. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, even in the heavenly world. But if
on the dissolution of the body, after death, he does not reappear in a happy
destination, in the heavenly world, but instead comes back to the human
state, then wherever he is reborn he is long-lived.
This is the way, Student, that leads to long life, namely, abandoning the
killing of living beings, one abstains from killing living beings; with rod and
weapon laid aside, gentle and kindly, one resides compassionate to all living
beings.
Here, Student, some man or woman is given to injuring beings with the hand,
with a clod, with a stick, or with a knife. Because of performing and
undertaking such action, on the dissolution of the body, after death, he
reappears in a state without basic necessities, in an unhappy destination, in
perdition, even in hell. But if instead he comes back to the human state, then
wherever he is reborn he is sickly.
This is the way, Student, that leads to sickliness, namely, one is given to
injuring beings with the hand, with a clod, with a stick, or with a knife.
But here, Student, some man or woman is not given to injuring beings with
the hand, with a clod, with a stick, or with a knife. Because of performing
and undertaking such action, on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world. But if instead he
comes back to the human state, then wherever he is reborn he is healthy.
This is the way, Student, that leads to health, namely, one is not given to
injuring beings with the hand, with a clod, with a stick, or with a knife.
Here, Student, some man or woman is of an angry and irritable character;
even when criticized a little, he is offended, becomes angry, hostile, and
resentful, and displays anger, hate, and bitterness. Because of performing
and undertaking such action, on the dissolution of the body, after death, he
reappears in a state without basic necessities, in an unhappy destination, in
perdition, even in hell. But if instead he comes back to the human state, then
wherever he is reborn he is ugly.
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This is the way, Student, that leads to ugliness, namely, one is of an angry
and irritable character, even when criticized a little, he is offended, becomes
angry, hostile, and resentful, and displays anger, hate, and bitterness.
But here, Student, some man or woman is not of an angry and irritable
character; even when criticized a little, he is not offended, does not become
angry, hostile, and resentful, and does not display anger, hate, and
bitterness. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is beautiful.
This is the way, Student, that leads to being beautiful, namely, one is not of
an angry and irritable character, even when criticized a little, he is not
offended, does not become angry, hostile, and resentful, and does not
display anger, hate, and bitterness.
Here, Student, some man or woman is jealous, one who is selfish, resentful,
and feels bitter about the gains, honor, respect, appreciation, salutations,
and veneration received by others. Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
state without basic necessities, in an unhappy destination, in perdition, even
in hell. But if instead he comes back to the human state, then wherever he is
reborn he is uninfluential.
This is the way, Student, that leads to being uninfluential, namely, one is
jealous, resentful, and feels bitter towards the gains, honor, respect,
appreciation, salutations, and veneration received by others.
But here, Student, some man or woman is not jealous, one who is not
selfish, resentful, and feels bitter about the gains, honor, respect,
appreciation, salutations, and veneration received by others. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, in the heavenly world. But if
instead he comes back to the human state, then wherever he is reborn he is
influential.
This is the way, Student, that leads to being influential, namely, one is not
jealous, resentful and feels bitter towards the gains, honor, respect,
appreciation, salutations, and veneration received by others.
Here, Student, some man or woman does not give food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling, and lamps to
Ascetics or Brāhmins. Because of performing and undertaking such action,
on the dissolution of the body, after death, he reappears in a state without
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basic necessities, in perdition, even in hell. But if instead he comes back to
the human state, then wherever he is reborn he is poor.
This is the way, Student, that leads to poverty, namely, one does not give
food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling
and lamps to Ascetics or Brāhmins.
But here, Student, some man or woman gives food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics
or Brāhmins. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is wealthy.
This is the way, Student, that leads to wealth, namely, one gives food, drink,
clothing, carriages, garlands, scents, ointments, beds, dwelling and lamps to
Ascetics or Brāhmins.
Here, Student, some man or woman is stubborn and arrogant; he does not
pay homage (respect) to one who should receive homage (respect), does not
rise up for one in whose presence he should rise up, does not offer a seat to
one who deserves a seat, does not make way for one for whom he should
make way, and does not honor, respect, appreciate, and venerate one who
should be honored, respected, appreciated, and venerated. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a state without basic necessities, in perdition, even in
hell. But if instead he comes back to the human state, then wherever he is
reborn he is low-born.
This is the way, Student, that leads to low birth, namely, one is stubborn and
arrogant; he does not pay homage (respect) to one who should receive
homage (respect), does not rise up for one in whose presence he should rise
up, does not offer a seat to one who deserves a seat, does not make way for
one for whom he should make way, and does not honor, respect, appreciate,
and venerate one who should be honored, respected, appreciated, and
venerated.
But here, Student, some man or woman is not stubborn and arrogant; he
pays homage (respect) to one who should receive homage (respect), rises up
for one in whose presence he should rise up, offers a seat to one who
deserves a seat, makes way for one for whom he should make way, and
honors, respects, appreciates, and venerates one who should be honored,
respected, appreciated, and venerated.
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Because of performing and undertaking such action, on the dissolution of
the body, after death, he reappears in a happy destination, in the heavenly
world. But if instead he comes back to the human state, then wherever he is
reborn he is high-born.
This is the way, Student, that leads to high birth, namely, one is not stubborn
and arrogant; he pays homage (respect) to one who should receive homage
(respect), rises up for one in whose presence he should rise up, offers a seat
to one who deserves a seat, makes way for one for whom he should make
way, and honors, respects, appreciates, and venerates one who should be
honored, respected, appreciated, and venerated.
Here, Student, some man or woman does not visit an Ascetic or a Brāhmin
and ask: Venerable Sir, what is wholesome? What is unwholesome? What is
blameable? What is blameless? What should be cultivated? What should not
be cultivated? What kind of action will lead to my harm and
discontentedness for a long time? What kind of action will lead to my welfare
and peacefulness for a long time? Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
state without basic necessities, in perdition, even in hell. But if instead he
comes back to the human state, then wherever he is reborn he is unwise.
This is the way, Student, that leads to being unwise, namely, one does not
visit an Ascetic or Brāhmin and ask such questions.
But here, Student, some man or woman visits an Ascetic or a Brāhmin and
asks: Venerable Sir, what is wholesome? What is unwholesome? What is
blameable? What is blameless? What should be cultivated? What should not
be cultivated? What kind of action will lead to my harm and
discontentedness for a long time? What kind of action will lead to my welfare
and peacefulness for a long time? Because of performing and undertaking
such action, on the dissolution of the body, after death, he reappears in a
happy destination, in the heavenly world. But if instead he comes back to the
human state, then wherever he is reborn he is wise.
This is the way, Student, that leads to wisdom, namely, one visits an Ascetic
or Brāhmin and asks such questions.
Thus, Student, the way that leads to short life makes people short-lived, the
way that leads to long life makes people long-lived; the way that leads to
sickliness makes people sickly, the way that leads to health makes people
healthy; the way that leads to ugliness makes people ugly, the way that leads
to being beautiful makes people beautiful; the way that leads to being
uninfluential makes people uninfluential, the way that leads to being
influential makes people influential; the way that leads to poverty makes
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people poor, the way that leads to wealth makes people wealthy; the way
that leads to low birth makes people low-born, the way that leads to high
birth makes people high-born; the way that leads to unwise makes people
unwise, the way that leads to wisdom makes people wise.
Beings are owners of their actions, Student, heirs of their actions; they
originate from their actions, are bound to their actions, have their actions as
their refuge. It is action that distinguishes beings as unwholesome and
wholesome.
When this was said, the Brāhmin Student Subha, Todeyya's son, said to The
Perfectly Enlightened One:
‘Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama
has made The Teachings clear in many ways, as though he were turning
upright what had been overturned, revealing what was hidden, showing the
way to one who was lost, or holding up a lamp in the dark for those with
eyesight to see forms. I go to Master Gotama for refuge and to The
Teachings and to The Community of Monks. Let Master Gotama remember
me as a Household Practitioner who has gone to him for refuge for life.’
(Reference: MN 135)
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In this Teaching from Gotama Buddha, he shares the “cause and effect” relationship
between actions that we perform and the results they generate.
These Teachings are not being shared to fear anyone into learning and practicing these
Teachings but instead, explaining what true reality is, so that a Practitioner is then able to
make improved decisions through improved wisdom.
Notice that The Buddha does not share a Teaching unless someone asks him a question.
When asked, The Buddha shares the truth to help his Students acquire wisdom.
In this Teaching, The Buddha is sharing how “beings are owners of their actions, heirs of
their actions; they originate from their actions, are bound to their actions, have their
actions as their refuge. It is action that distinguishes beings as unwholesome and
wholesome”. In other words, there is no action that we perform that does not have some
result. And, we are unable to run and hide from that result, unwholesome or wholesome.
All actions produce a result. Through the wisdom of these Teachings, Practitioners can
discover the qualities of mind and actions that are unwholesome and those that are
wholesome. It is one’s actions that determine if they are unwholesome or wholesome.
Essentially, all The Buddha’s Teachings are guiding one to deeply understand The Natural
Law of Kamma and through that wisdom, one will make wiser wholesome decisions
producing wholesome outcomes.
The Buddha explains how various actions lead to certain results. Keep in mind that there
is no being or entity that is overseeing The Natural Law of Kamma. This natural law
functions on its own without intervention or judgment by any being.
Rather than believing what you are learning in this Teaching, instead, reflect on what is
being shared.
The Buddha is providing actions performed that have certain results.
Killing living beings results in a being having a short life span. Do not believe this but
instead, look at the natural world around you to determine if this is truth or not so that you
can acquire wisdom.
Have you or have you ever known anyone who has destroyed life repeatedly? Did it lead
to a short life span? Perhaps you might think of individuals involved in all types of killing,
not just killing that is considered illegal but all killing as The Natural Law of Kamma does
not function based on societal laws created by humans.
Think of world leaders who, in the past, were dedicated to killing and look at the result of
their life. Consider soldiers who are sent into battle. Think of the animal world such as
snakes, lions, bears, etc., these animals generally have shorter life span than animals like
elephants or turtles which do not kill for food.
Now, apply this same method of reflection on The Teachings to discover the truth on each
individual Teaching shared by The Buddha, specifically those in this Teaching.
The Buddha shares that beings who injure other beings are sickly. Those who are angry
and irritable are ugly. Jealous beings are uninfluential.
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You can take time, effort, and energy to gradually investigate each aspect of these
Teachings to reflect through looking at the world around you to determine if what The
Buddha is sharing is the truth so that you can acquire wisdom. In this way, you are not
believing these Teachings but instead, you are investigating them to independently
discover the truth to acquire wisdom.
Remember, these Teachings are not to be believed but instead, one can learn, reflect, and
practice to observe the truth for yourself.
Now that you have learned this Teaching, now it is time to reflect.
As you reflect on these Teachings and outcomes, one can come to the conclusion that
The Buddha’s Teachings are the truth and with this new found wisdom choose to no
longer make decisions that would include any of these unwholesome qualities while
training the mind to practice the wholesome qualities shared by The Buddha. As you do,
the condition of the mind and your life will gradually improve as more people will interact
with you in wholesome ways because that is what you are doing, making wholesome
choices to interact with people and conduct your life through the wisdom of these
wholesome Teachings.
As you can see, The Buddha is not attempting to fear, guilt, or shame anyone into
learning and practicing his Teachings but instead, sharing the truth of what will or will not
happen in one’s life now and in the future should one continue to choose to make
decisions to include any of these into your life practice.
His Teachings are not attempting to control anyone, because that is not possible. Instead,
his Teachings are providing guidance based on the truth of The Natural Law of Kamma for
one who chooses to learn, reflect, and practice this “better way of life” so that you can
experience peacefulness, calmness, serenity, and contentedness with joy through not
causing harm in the world so that, over time, no harm will come to you.
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Chapter 54
Duty of a Noble Wheel-Turning Monarch
The Perfectly Enlightened One spoke about a Wheel-Turning Monarch of
long long ago, this conversation is between the consecrated Khattiya King
(Son) and King Dalhanemi (Father).
But what, Sir, is the duty of a Noble Wheel‑Turning Monarch?
“It is this, my son: Yourself depending on The Teachings, honoring it,
revering it, cherishing it, doing homage (respect) to it and venerating it, having
The Teachings as your badge and banner, acknowledging The Teachings as
your master, you should establish guard, security, and protection according to
The Teachings for your own household, your troops, your nobles and royal
subordinates (vassals), for Brāhmins and Householders, town and country
folk, Ascetics and Brāhmins, for beasts and birds.
Let no crime exist in your Kingdom, and to those who are in need, give
property.
And whatever Ascetics and Brāhmins in your Kingdom have renounced the
life of sensual desire (obsession) and are devoted to patient mental discipline
and gentleness, each one taming himself, each one calming himself and each
one striving for the end of craving, from time to time you should go to them
and consult them as to what is wholesome and what is unwholesome, what is
blameworthy and what is blameless, what is to be followed and what is not to
be followed, and what action will in the long run lead to harm and sorrow, and
what to welfare and peacefulness. Having listened to them, you should avoid
the evil unwholesome and do what is wholesome.
That, my son, is the duty of a Noble Wheel‑Turning Monarch.
(Reference: DN 26)


In this Teaching, there is a conversation between a father and son who are the heads of a
royal family as Kings.
During the lifetime of The Buddha, a son became a King at a certain age allowing the
father to retire. This conversation is between a father and son with the father providing
guidance to his son of how to run his Kingdom.
The father is explaining how The Teachings of The Buddha are a central aspect of being a
wise King and that his Teachings will provide guidance helping him to be a successful
King. The father advises his son to consult with “Ascetics and Brāhmins” “as to what is
wholesome and what is unwholesome, what is blameworthy and what is blameless, what
is to be followed and what is not to be followed, and what action will in the long run lead to
harm and sorrow, and what to welfare and peacefulness”.
The father is advising his son to practice The Teachings of The Buddha sharing “Having
listened to them, you should avoid the evil unwholesome and do what is wholesome. That,
my son, is the duty of a Noble Wheel‑Turning Monarch”.
A Wheel-Turning Monarch is an individual who is a leader of a large population of people
who chooses to guide them based on The Teachings of The Buddha.
During the lifetime of The Buddha, these were actual Kings.
Today, we could think of a President, Prime Minister, Kings, Queens, politicians, and
others who lead a large population of people through wise decision making based on The
Natural Laws of Existence shared in The Teachings of The Buddha.
A Wheel-Turning Monarch is a leader of a population of people who decides to implement
rules for the population based on these Teachings. With their influence to be able to set
rules and guidelines for the population, it is seen as beneficial to guide a population of
people through these good wholesome Teachings.
These individuals have deep wisdom of The Teachings and choose to practice them for
their own life while also making decisions about their leadership of a large population of
people based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.
They are a role model of these Teachings, in that they are setting an example for others to
observe that benefits the population of people through more closely understanding how
to practice The Teachings in daily life through the example displayed by the “Wheel-
Turning Monarch” or today, a leader of a large population of people.
The Natural Laws of Existence are a much higher law than any laws that could be created
by human beings. Therefore, for a King or leader to function through these Natural Laws
of Existence, this would lead to wholesome outcomes for large groups of people. A
Wheel-Turning Monarch has significant influence to help large populations of people
through structuring their Kingdom and how it operates based on these natural laws as
this would help individuals in the population more readily progress towards
Enlightenment.
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Chapter 55
Beings Bound by Action
One is not a Brāhmin by birth,
Nor by birth a non-Brāhmin.
By action is one a Brāhmin,
By action is one a non-Brāhmin.
For men are farmers by their acts,
And by their acts are craftsmen too;
And men are merchants by their acts,
And by their acts are servants too.
And men are robbers by their acts,
And by their acts are soldiers too;
And men are chaplains by their acts,
And by their acts are rulers too.
So that is how the truly wise
See action as it really is,
See dependent origination,
Skilled in action and its results.
Action makes the world go round;
Action makes this generation turn.
Living beings are bound by action
Like the chariot wheel by the linchpin.
(Reference: SNP 3.9)


In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine
everything about an individual.
During the lifetime of The Buddha, it was believed that based on what type of family you
were born into determined what type of life you would live. For example, if you were born
into a highly wealthy and influential family, an individual would expect to have a certain
type of life versus an individual born into a family of little wealth or influence.
People who were born into Brāhmin families were considered to be holy and able to
communicate with the Gods while people of lower castes (i.e. status) were unable to have
a spiritual life being dependent on the Brāhmin to do the spiritual work for others.
Common people would pay Brāhmin a fee to pray on their behalf. This created an
environment where corruption was able to be easily introduced as fees could easily be
changed and the common person had no recourse to improve their life because it was
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