Chapter 3
The Production of Renewed Existence
(Second Discourse)
‘Venerable Sir, it is said: ‘existence, existence.’ In what way, Venerable Sir, is
there existence?’
If, Ānanda, there were no Kamma ripening in the sensory realm, would
sense‑sphere existence be discerned?
‘No, Venerable Sir.’
Thus, Ānanda, for beings hindered by ignorance (unknowing of true reality)
and fettered by craving, Kamma is the field, consciousness the seed, and
craving the moisture for their intention and desire to be established in an
inferior realm. In this way there is the production of renewed existence in the
future.
If, Ānanda, there were no Kamma ripening in the form realm, would
form‑sphere existence be discerned?
‘No, Venerable Sir.’
Thus, Ānanda, for beings hindered by ignorance (unknowing of true reality)
and fettered by craving, Kamma is the field, consciousness the seed, and
craving the moisture for their intention and desire to be established in a
middling realm. In this way there is the production of renewed existence in the
future.
If, Ānanda, there were no Kamma ripening in the formless realm, would
formless‑sphere existence be discerned?
‘No, Venerable Sir.’
Thus, Ānanda, for beings hindered by ignorance (unknowing of true reality)
and fettered by craving, Kamma is the field, consciousness the seed, and
craving the moisture for their intention and desire to be established in a
superior realm. In this way there is the production of renewed existence in the
future.
It is in this way, Ānanda, that there is existence.
31

(Reference: AN 3.77)


In this Teaching from Gotama Buddha, he shares guidance very similar to Chapter 2 but
rather than mentioning one’s consciousness becomes established in a new existence, he
shares that “intention and desire” of the old being will be established in the mind of the
new being in the new life within the new existence.
The “intention and desire” The Buddha mentions in this Teaching that are established in
the new consciousness (i.e. mind) is the craving/desire/attachment of the old being
transferring to the new being’s mind.
The new being, regardless of their previous life, will have craving, anger, and ignorance
(unknowing of true reality) with all of The Ten Fetters. If the previous being learned and
practiced these Teachings in that life, the new being will find it easier to learn and practice
these Teachings in their new life to make progress on The Path to Enlightenment.
What is reincarnation and rebirth? Are they the same thing?
Reincarnation and rebirth are different. They are not the same.
Reincarnation: the reemerging of a soul in a new body.
Reincarnation typically relates to a new existence from a soul, spirit, or entity of a
previously existed being. The new existence is seen as being the same as the previous
being just in a new body. Reincarnation requires a permanent soul or entity that emerges
repeatedly in new existences. Gotama Buddha did not share this as part of his Teachings.
The concept of reincarnation conflicts with Gotama Buddha’s Teachings on The Universal
Truth of Impermanence and The Universal Truth of Non-self, thus, was not taught by
Gotama Buddha. In Gotama Buddha’s 45-years of teaching, his Teachings never
contained any contradictions.
Reincarnation is dependent on a permanent soul or spirit transcending multiple
existences. Gotama Buddha left The Teaching concerning a soul as “undeclared” having
never taught the concept of a permanent soul or a permanent self that transcends
multiple existences.
The concept of reincarnation conflicts with three specific aspects of Gotama Buddha’s
Teachings. Reincarnation conflicts with 1.) The Universal Truth of Impermanence, 2.) The
Universal Truth of Non-self, and 3.) Gotama Buddha left The Teachings on the soul as an
“undeclared” Teaching, thus, Gotama Buddha never taught reincarnation.
Rebirth: a new being that has come into existence through The Cycle of Rebirth
based on a previous being’s craving and Kamma.
Gotama Buddha taught rebirth through The Cycle of Rebirth.
Rebirth is a new existence of a new being that has been reborn based on a previous
being’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of
death, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.
all craving, anger, and ignorance are fully extinguished), there will be no rebirth.
32


The new being may or may not have residual memories of previous existences in its new
consciousness that may be recalled over time during the new being’s life. Rebirth is not
based on a permanent soul or spirit of any kind but instead is caused by the craving of
the previous being which produces a new birth into a new existence.
Each new birth is a new existence or new life. In reality, this should be shared and
discussed as The Cycle of New Existence because there is nothing that is actually being
reborn.
Kamma of the previous being will determine the destination and life situation of the new
being. Kamma of the previous being determines in which realm the new being will be
reborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the
previous being also determines the quality of life of the new being. For example, the
family and life situation (poverty vs. wealth) one is born into, the appearance of the new
being, and the condition of the new being’s body and mind are all determined based on
the Kamma of the previous being.
If the previous being generated significant amounts of wholesome Kamma to be reborn
into the human realm, the new being is reborn into a favorable destination within a
wealthy family, beautiful appearance, and/or with a healthy body and mind.
If the previous being generated significant amounts of unwholesome Kamma, the new
being is reborn into an unfavorable destination of the lower realms (Hell, Animal, or
Afflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into
difficult circumstances in the new existence based on the previous being’s Kamma.
Difficult circumstances that result from the previous being’s Kamma would include in what
realm the new being is reborn, what part of the world, the 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.
Each new existence is a completely new being with a new mind and a new body - if in a
form realm. If the next existence is in a formless realm, there would be no physical body
just a consciousness (i.e. mind).
Craving and residual memories can be transferred from one being to the next, but the
new being is a completely new being.
You can think of the two beings, old and new, as having individual and unique cardboard
boxes. Those cardboard boxes represent the mind as a container. The craving and
residual memories of the old being are transferred into the mind of the new being. But the
new being is a completely new being with a new mind and a new body.
There is nothing else that moves from one existence to another other than craving and
residual memories. It is like transferring items from one cardboard box to another.
The cardboard boxes are unique and completely different but the contents in the old box
are now the contents in the new box - craving and residual memories.
33


Chapter 4
The Conduit to Existence
‘Venerable Sir, it is said, ‘the conduit to existence, the conduit to existence.’
What, Venerable Sir, is the conduit to existence, and what is the elimination of
the conduit to existence?’
Rādha, the craving, desire, excitement, lust, engagement and clinging,
mental standpoints, adherences, and underlying tendencies regarding form;
this is called the conduit to existence. Their elimination is the elimination of
the conduit to existence.
The craving, desire, excitement, lust, engagement and clinging, mental
standpoints, adherences, and underlying tendencies regarding feeling; this
is called the conduit to existence. Their elimination is the elimination of the
conduit to existence.
The craving, desire, excitement, lust, engagement and clinging, mental
standpoints, adherences, and underlying tendencies regarding perception;
this is called the conduit to existence. Their elimination is the elimination of
the conduit to existence.
The craving, desire, excitement, lust, engagement and clinging, mental
standpoints, adherences, and underlying tendencies regarding volitional
formations (choices/decisions); this is called the conduit to existence. Their
elimination is the elimination of the conduit to existence.
The craving, desire, excitement, lust, engagement and clinging, mental
standpoints, adherences, and underlying tendencies regarding
consciousness; this is called the conduit to existence. Their elimination is
the elimination of the conduit to existence.
(Reference: SN 23.3)


In this Teaching from Gotama Buddha, he shares “the conduit to existence”.
The Buddha is explaining that the mind clinging to The Five Aggregates is “the conduit to
existence”. “The conduit to existence” is a means for it to continue. As long as the mind
is clinging to The Five Aggregates, there will be continued rebirth. Training the mind to let
go of The Five Aggregates, the mind is liberated from discontentedness and existence in
The Cycle of Rebirth.
34


The Buddha shares clinging to The Five Aggregates as discontentedness in The Four
Noble Truths as The First Noble Truth.
————-
And what, Monks, is the noble truth of discontentedness?
It should be said: The Five Aggregates subject to clinging; that is, the form aggregate
subject to clinging, the feeling aggregate subject to clinging, the perception aggregate
subject to clinging, the volitional formation aggregate subject to clinging, the
consciousness aggregate subject to clinging. This is called the noble truth of
discontentedness.
————-
The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the
problem” with the unEnlightened mind through an understanding of The Five Aggregates.
The Five Aggregates are what makes “a being, a being”. A living being will have all five
aggregates, also known as “elements” or “collections”.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
It is when the mind “clings” or “holds on” to The Five Aggregates that the mind
experiences continued discontentedness. Observing the impermanent nature of The Five
Aggregates, a human being can “let go” no longer experiencing discontentedness due to
“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of
Rebirth.
Due to clinging to The Five Aggregates and a being coming into existence, the mind will
experience discontentedness.
All unEnlightened beings will experience discontentedness.
Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of
these Teachings is to eliminate discontentedness of mind providing the mind a permanent
place to reside in Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
35


Chapter 5
The Production of Future Renewed Existence
Monks, what one intends, and what one desires, and whatever one has an
obsession towards; this becomes a basis for the maintenance of
consciousness. When there is a basis, there is a support for the establishing
of consciousness. When consciousness is established and has come to
growth, there is the production of future renewed existence. When there is
the production of future renewed existence, future birth, aging‑and‑death,
sorrow, grief, pain, displeasure, and despair come to be. Such is the origin of
this whole mass of discontentedness.
If, Monks, one does not intend, and one does not desire, but one still has
an obsession towards something, this becomes a basis for the
maintenance of consciousness. When there is a basis, there is a support for
the establishing of consciousness. When consciousness is established and
has come to growth, there is the production of future renewed existence.
When there is the production of future renewed existence, future birth,
aging‑and‑death, sorrow, grief, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of discontentedness.
But, Monks, when one does not intend, and one does not desire, and one
does not have an obsession towards anything, no basis exists for the
maintenance of consciousness. When there is no basis, there is no support
for the establishing of consciousness. When consciousness is unestablished
and does not come to growth, there is no production of future renewed
existence. When there is no production of future renewed existence, future
birth, aging‑and‑death, sorrow, grief, pain, displeasure, and despair are
eliminated. Such is the elimination of this whole mass of discontentedness.
(Reference: SN 12.38)
36


In this Teaching from Gotama Buddha, he shares how a beings craving/desire/attachment
is what leads to establishing a new consciousness in a future existence to experience
discontentedness all over again.
He describes craving/desire/attachment as “what one intends, and what one desires, and
whatever one has an obsession towards”.
All craving/desire/attachment needs to be eliminated from the mind to eliminate
discontentedness to attain Enlightenment and end The Cycle of Rebirth.
If there is craving/desire/attachment there will be birth, then there will be aging-and-
death, sorrow, grief, pain, displeasure, and despair or discontentedness of mind.
When there is no birth, there will be no aging-and-death, sorrow, grief, pain, displeasure,
and despair or discontentedness of mind.
The mind has been liberated, it is free from strong feelings, no longer bound to The Cycle
of Rebirth and continuous discontentedness. The mind is completely and entirely
peaceful, calm, serene, and content with joy - permanently.
37


Chapter 6
Stations of Consciousness
(First Discourse)
Ānanda, there are seven stations of consciousness and two spheres.
Which are the seven?
There are beings different in body and different in perception, such as human
beings, some heavenly beings and some in states of sorrow. That is the first
station of consciousness.
There are beings different in body and alike in perception, such as the
heavenly beings of Brahmā’s (God’s) company, born there [on account of having
attained] the first Jhāna. That is the second station of consciousness.
There are beings alike in body and different in perception, such as the
Ābhassara heavenly beings. That is the third station of consciousness.
There are beings alike in body and alike in perception, such as the
Subhakiṇṇa heavenly beings. That is the fourth station of consciousness.
There are beings who have completely transcended all perception of
matter, by the vanishing of the perception of sense‑reactions and by
non‑attention to the perception of variety; thinking: ‘Space is infinite’, they have
attained to the Sphere of Infinite Space. That is the fifth station of
consciousness.
There are beings who, by transcending the Sphere of Infinite Space, thinking:
‘Consciousness is infinite’, have attained to the Sphere of Infinite
Consciousness. That is the sixth station of consciousness.
There are beings who, having transcended the Sphere of Infinite
Consciousness, thinking: ‘There is no thing’, have attained to the Sphere of
Nothingness. That is the seventh station of consciousness.
[The two spheres are:] The Sphere of Unconscious Beings and, secondly, the
Sphere of Neither Perception‑Nor‑Non‑Perception.
38


Now, Ānanda, as regards this first station of consciousness, with difference of
body and difference of perception, as in the case of human beings and so
on, if anyone were to understand it, its origin, its elimination, its attraction and
its dangers, and the liberation from it, would it be fitting for him to take
pleasure in it?
‘No, Venerable Sir.’
And as regards the other stations, and the two spheres likewise?
‘No, Venerable.’
Ānanda, to the extent that a Monk, having known as they really are these
seven stations of consciousness and these two spheres, their origin and
elimination, their attraction and danger, is freed without attachment, that
Monk, Ānanda, is called one who is liberated by wisdom.
(Reference: DN 15)
In this Teaching from Gotama Buddha, he shares the seven stations of consciousness and
two spheres.
After explaining these, he guides his Student Ānanda that a Practitioner who understands
these, their origin, elimination, attraction and danger, and the liberation from them would
not take pleasure in them.
In other words, a Practitioner who understands how consciousness comes to be in
existence would not take pleasure in existence. Through not taking pleasure in existence,
there is not craving for existence therefore, one can become liberated from existence in
The Cycle of Rebirth through having attained Enlightenment.
The Buddha explains a Practitioner who has attained Enlightenment as “one who is
liberated by wisdom”. In order to liberate the mind from The Cycle of Rebirth, as described
in Dependent Origination, the Practitioner needs to eradicate ignorance (unknowing of true
reality) through acquiring wisdom, thus, “one is liberated by wisdom”.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
39


Chapter 7
Stations of Consciousness
(Second Discourse)
Monks, there are these five kinds of seeds.
What five?
Root‑seeds, stem‑seeds, joint‑seeds, cutting‑seeds, and germ‑seeds as the
fifth.
If these five kinds of seeds are unbroken, unspoiled, undamaged by wind
and sun, fertile, securely planted, but there is no earth or water, would these
five kinds of seeds come to growth, increase, and expansion?
‘No, Venerable Sir,’
If these five kinds of seeds are unbroken, unspoiled, undamaged by wind
and sun, fertile, securely planted, and there is earth and water, would these
five kinds of seeds come to growth, increase, and expansion?
‘Yes, Venerable Sir.’
Monks, the four stations of consciousness should be seen as like the earth
element. Excitement and craving should be seen as like the water
element. Consciousness together with its nutriment should be seen as
like the five kinds of seeds.
Consciousness, Monks, while standing, might stand engaged with form;
based upon form, established upon form, with a sprinkling of excitement, it
might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with feeling; based
upon feeling, established upon feeling, with a sprinkling of excitement, it
might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with perception;
based upon perception, established upon perception, with a sprinkling of
excitement, it might come to growth, increase, and expansion.
40


Or consciousness, while standing, might stand engaged with volitional
formations (choices/decisions); based upon volitional formations, established
upon volitional formations, with a sprinkling of excitement, it might come to
growth, increase, and expansion.
Monks, though someone might say: Separated from form, separated from
feeling, separated from perception, separated from volitional formations
(choices/decisions), I will make known the coming and going of
consciousness, its passing away and rebirth, its growth, increase, and
expansion — that is impossible.
Monks, if a Monk has abandoned craving for the form aggregate, with the
abandoning of craving the basis is cut off; there is no support for the
establishing of consciousness.
If he has abandoned craving for the feeling aggregate, with the abandoning
of craving the basis is cut off; there is no support for the establishing of
consciousness.
If he has abandoned craving for the perception aggregate, with the
abandoning of craving the basis is cut off; there is no support for the
establishing of consciousness.
If he has abandoned craving for the volitional formations aggregate, with
the abandoning of craving the basis is cut off; there is no support for the
establishing of consciousness.
If he has abandoned craving for the consciousness aggregate, with the
abandoning of craving the basis is cut off; there is no support for the
establishing of consciousness.
When that consciousness is unestablished, not coming to growth, non-
generative, it is liberated.
By being liberated, the mind is steady;
by being steady, the mind is content;
by being content, one is not agitated;
Being unagitated, one personally attains Nibbāna (Enlightenment).
One understands: Destroyed is birth,
the holy life has been lived,
what had to be done has been done,
there is no more for this state of existence.
41

(Reference: SN 22.54)


In this Teaching from Gotama Buddha, he shares another farming analogy to help his
Students understand the stations of consciousness relating The Five Aggregates to five
types of “seeds”.
“Monks, the four stations of consciousness should be seen as like the earth element.
Excitement and craving should be seen as like the water element. Consciousness
together with its nutriment should be seen as like the five kinds of seeds”.
If there is a clinging to form, feelings, perceptions, volitional formations (choices/
decisions), or consciousness, then this provides the seeds so that a new consciousness
can come to exist.
Craving/desire/attachment is the water.
Form, feelings, perceptions, volitional formations (choices/decisions), and consciousness
are “the five seeds” that lead to the production of a new existence, or new
consciousness. Without The Five Aggregates, there is no new existence in the human
realm.
To be liberated is to have attained Enlightenment. The mind is liberated, or experiencing
freedom, from strong feelings. The mind is liberated, or experiencing freedom, from
discontentedness.
Here, The Buddha interchanges the word craving/desire/attachment or clinging with
“engaged”.
Where you see the word engaged, substitute the word craving/desire/attachment or
clinging.
The Buddha then goes further to mention that a being who is “engaged” with The Five
Aggregates of form, feelings, perceptions, volitional formations (choices/decisions), and
consciousness will have “a sprinkling of excitement” or pleasant feelings.
Pleasant feelings are part of a discontent mind.
So, if one has craving/desire/attachment or clinging to The Five Aggregates, they will
experience pleasant feelings and thus, will also experience painful feelings and feelings
that are neither painful-nor-pleasant. The mind is unliberated or unEnlightened.
If the mind is craving/desiring/attached or clinging to form, feelings, perceptions,
volitional formations (choices/decisions), or consciousness, the mind is unliberated and
will continue to experience discontentedness along with rebirth in The Cycle of Rebirth.
The Buddha then shares “Monks, though someone might say: ‘Separated from form,
separated from feeling, separated from perception, separated from volitional formations
(choices/decisions), I will make known the coming and going of consciousness, its
passing away and rebirth, its growth, increase, and expansion — is impossible”. It is not
just merely separating the mind from a certain object that it will experience liberation.
42


Thus, The Buddha explains that separation from form, feelings, perceptions, volitional
formations, and consciousness will not lead to liberation as this “is impossible”.
Instead, he shares that abandoning craving for form, feelings, perceptions, volitional
formations (choices/decisions), and consciousness is what leads to liberation of the mind.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
A craving/desire/attachment is not the object itself but instead, the mental longing,
yearning, and pulling in the direction of the object. A Practitioner needs to eliminate the
mental longing, not the object itself necessarily.
Separating the mind from the actual object of its affection can be helpful in eliminating
cravings/desires/attachments but through the separation of the being from the object
does not necessarily eliminate the craving/desire/attachment.
It is only when the mind is trained to “cut off” craving/desire/attachment that the mind is
liberated from that craving/desire/attachment no longer experiencing discontentedness
related to that specific craving/desire/attachment.
Once all craving/desire/attachment is eliminated from the mind, it will be liberated. In
other words, once the mind is disengaged it is then liberated.
Once craving/desire/attachment has been eliminated, or cut off, there is no more basis or
support for renewed consciousness. The mind is liberated from discontentedness in this
life and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not
coming to growth, non-generative, the mind is liberated”.
When the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind
is content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.
Having attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy
life has been lived”, “what had to be done has been done”, “there is no more for this state
of existence” and there will no longer be any more rebirth in The Cycle of Rebirth.
With an Enlightened mind experiencing such peace, calmness, serenity, and
contentedness with joy, a Practitioner knows and can observe this for themselves. They
will know that this path has led exactly where Gotama Buddha said it would, to complete
liberation and freedom from discontentedness. You will also know that there is no more
rebirth to be experienced because the mind has attained Enlightenment.
As has been shared in the other Teachings within this book series, a Practitioner should
never convince themselves that the mind is Enlightened as that can be dangerous to the
mind. But instead, with humbleness a Practitioner will know the mind is liberated when it
has not experienced any discontentedness for a few years.
As the discontentedness in the mind gradually decreases, life only gets better and better
as the brilliance and brightness of the Enlightened mind shines through.
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Chapter 8
A Small Amount of Existence is Not Praiseworthy
Monks, just as even a small amount of feces is foul smelling, so too I do not
praise even a small amount of existence, even for a mere finger snap.
Monks, just as even a small amount of urine is foul smelling…a small amount
of saliva is foul smelling…a small amount of pus is foul smelling…a small
amount of blood is foul smelling, so too I do not praise even a small amount
of existence, even for a mere finger snap.
(Reference: AN 1.328)


In this Teaching from Gotama Buddha, he shares how existence of any type within The
Cycle of Rebirth is not praiseworthy.
Praiseworthy: deserving admiration; commendable.
Gotama Buddha’s Teachings on The Path to Enlightenment solve the problem of the
discontent mind and upon a being attaining Enlightenment to eliminate discontentedness,
they will have eliminated the conditions which create rebirth in The Cycle of Rebirth.
An Enlightened being will no longer experience existence in The Cycle of Rebirth,
therefore, Gotama Buddha is explaining that existence is not deserving of admiration nor
commendable. Just as “a small amount of feces is foul smelling”, The Buddha considers
existence as undesirable.
To exist in any form or formless realm means the mind is hindered by ignorance
(unknowing of true reality) still experiencing craving and anger. The Path to Enlightenment
is to eliminate craving, anger, and ignorance (unknowing of true reality) to eliminate
discontentedness from the mind and having done so, a being will have eliminated The
Cycle of Rebirth no longer experiencing existence in any realm.
The Buddha does not favor existence even for a split second or for a “finger snap”.
Just as urine, saliva, pus, blood, and feces are all “foul smelling”, so too The Buddha
does not feel existence in The Cycle of Rebirth is deserving of admiration or
commendable.
The Buddha did not teach that one should aspire for continuous rebirth but instead, that
one should train the mind to independently verify The Teachings to acquire wisdom
eliminating discontentedness and existence in The Cycle of Rebirth.
Once the mind is Enlightened, there will no longer be any discontentedness nor rebirth.
What happens after death for an Enlightened being is an undeclared Teaching.
44


You may have come across teachings where people believe that The Buddha taught that
Practitioners should be a bodhisattva and that the goal of this path and Teachings is to
return to existence to help others attain Enlightenment.
You can see from this Teaching in The Words of The Buddha, that he did not teach the
bodhisattva approach that some people choose to share today. The Buddha did not
share that one should aspire for existence but instead, apply effort and dedication to
learning and practicing these Teachings to attain Enlightenment to end The Cycle of
Rebirth.
Due to The Universal Truth of Impermanence, there are many different beliefs that have
been integrated into The Buddha’s Teachings over countless years and generations. But,
these beliefs are not based on The Words of The Buddha as they are modifications made
after his death and do not lead to Enlightenment. The Path to Enlightenment does not
include belief but instead is based on truth to acquire wisdom.
Through you learning and practicing with The Words of The Buddha, you will come to
understand exactly what he did and did not teach and be able to see the truth for
yourself.
The Buddha never taught anyone to aspire for rebirth or come back to help others attain
Enlightenment. That is not the goal of The Path to Enlightenment.
Once a being is Enlightened, there will no longer be any rebirth. And, how could one help
others attain Enlightenment if they themselves have not attained Enlightenment? Could
an individual who has never driven a car teach another person to drive a car? This is not
possible and would only lead to chaos and confusion.
The goal of this path is, if you choose, to learn, reflect, and practice these Teachings so
you can observe the truth to acquire wisdom liberating the mind from constant
discontentedness and continued rebirth in The Cycle of Rebirth. Having done so, all
sorrow, grief, and despair will be completely eliminated from the mind - permanently.
45

A Being
46


Chapter 9
One Called a Being
‘Venerable Sir, it is said, ‘a being, a being’. In what way, Venerable Sir, is one
called a being?’
One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving
for form; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
feelings; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
perceptions; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
volitional formations (choices/decisions); therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, craving for
consciousness: therefore one is called ‘a being’.
(Reference: SA 122)
In this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of
form, feelings, perceptions, volitional formations (choices/decisions), or consciousness
(the mind) makes one “stuck” and “therefore one is called a being”.
It is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates
with craving/desire/attachment will cause the mind to continue to experience
discontentedness and continuous rebirth in The Cycle of Rebirth.
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Chapter 10
Craving is the Fuel of Rebirth
I declare, Vaccha, rebirth for one with fuel, not for one without fuel.
Just as a fire burns with fuel, but not without fuel,
So, Vaccha, I declare rebirth for one with fuel, not for one without fuel.
‘Master Gotama, when a flame is flung by the wind and goes some distance,
what does Master Gotama declare to be its fuel on that occasion?’
When Vaccha, a flame is flung by the wind and goes some distance, I
declare that it is fueled by the wind.
For on that occasion the wind is its fuel.
‘And, Master Gotama, when a being has laid down this body but has not yet
been reborn in another body, what does Master Gotama declare to be its fuel
on that occasion?’
When, Vaccha, a being has laid down this body but has not yet been reborn
in another body, I declare that it is fueled by craving.
For on that occasion craving is its fuel.
(Reference: SN 44.9)


In this Teaching from Gotama Buddha, he shares how craving/desire/attachment is the
fuel that causes rebirth into a new existence.
Not only is craving/desire/attachment the cause of all discontentedness in the mind but, it
is also the fuel that causes rebirth in The Cycle of Rebirth.
Through attaining Enlightenment, a being is solving the problem of discontentedness in
the mind and at the same time, solving all future problems where they will no longer
experience rebirth into a next existence in The Cycle of Rebirth.
While in this life the unEnlightened mind experiences significant challenges through
discontentedness of mind, the true challenge all beings are experiencing is that they
continue to exist in The Cycle of Rebirth.
With ignorance (unknowing of true reality) as condition, continued existence is
experienced. The constant and continuous cycle of beings roaming and wandering with a
mind polluted by craving creates the conditions for continuous rebirth.
Eliminating craving eliminates discontentedness and eliminates rebirth. A being who
attains Enlightenment will no longer experience any sorrow, grief, pain, displeasure, and
despair or existence in a new life. Therefore, Enlightenment is permanent. An Enlightened
being will no longer experience any discontentedness or rebirth. All sickness, aging, and
death has been eliminated. The Buddha referred to this as “the deathless”.
Never again will an Enlightened being experience death because they will never again
experience birth. Through the elimination of birth, comes the permanent elimination of all
discontentedness, sickness, aging, and death.
How do I verify that by eliminating cravings/desires/attachments, this will eliminate
rebirth in The Cycle of Rebirth? How do I verify that cravings/desires/attachments
are the fuel that causes rebirth in The Cycle of Rebirth?
Just like with all The Teachings of The Buddha, a Student needs to learn, reflect, and
practice to independently verify all The Teachings to acquire wisdom which will result in
experiencing the Enlightened mind.
There is never a time when a Student should “believe” these Teachings or a Teacher.
Instead, through determined, dedicated, and diligent learning, reflecting, and practicing, a
Practitioner will come to understand The Teachings that lead to the complete liberation of
mind - Enlightenment.
The Enlightened mind will be peaceful, calm, serene, and content with joy, no longer
experiencing any discontent feelings such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment,
stress, anxiety, etc.
The following provides details of how a Student would verify that “craving is the fuel that
causes rebirth in The Cycle of Rebirth”.
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Keep in mind, a Teacher’s role is not to prove or convince their Students that this is the
truth but instead, a Student will need to do the work to learn, reflect, and practice to verify
the truth for themselves with the guidance of a Teacher by a Student choosing to seek
guidance with a Teacher.
A Student needs to do the work to independently acquire the wisdom that craving/desire/
attachment is the fuel that causes rebirth with guidance from a Teacher and through
eliminating craving/desire/attachment, this will eliminate the causes and conditions that
leads to rebirth in The Cycle of Rebirth. It is through The Teachings of The Buddha that
will guide you to understand The Teachings that are needed to acquire this wisdom but
then, through one’s own reflections and direct experience, a Student will then gain the
wisdom needed to see the truth for themselves.
1.) Dependent Origination: The first Teaching to understand and independently verify is
“Dependent Origination”. You will find this in the book titled “The First Stage of
Enlightenment” (Volume 5 - Chapter 14) in The Words of The Buddha book series.
https://www.buddhadailywisdom.com/freebuddhabooks
Learn this important Teaching and independently verify that it is true based on your own
direct experience while seeking guidance from a Teacher. Even to progress to the first
Stage of Enlightenment, a Student would need to learn and understand this important
Teaching. Without understanding this important Teaching, a Practitioner would be unable
to attain the first Stage of Enlightenment or Enlightenment.
Dependent Origination is the “highest law of nature” and the most important Teaching of
The Buddha on The Path to Enlightenment. A beginning Practitioner will not typically
readily understand this Teaching but instead, will need to first learn the foundational
Teachings shared by The Buddha to build up to understanding Dependent Origination.
To pursue Enlightenment, you must learn and implement The Teachings of:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahmā-vihāras
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
All of these Teachings are provided in the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) in The Words of The Buddha book series and there
will need to be consistent and ongoing learning, reflecting, and practicing to develop
one’s life practice to deeply understand and practice these Teachings.
This Teaching is in the book “The First Stage of Enlightenment” (Volume 5) for a reason, it
is something that a Student would need to build up to in order to deeply understand and
be able to see the truth in this Teaching. As you need help, you are welcome to reach out
for guidance.
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2.) The Cycle of Discontentedness: You can observe the constant cycle of
discontentedness within your own unEnlightened mind.
The mind will chase pleasant feelings through craving/desire/attachment and if it gets the
objects of its affection, it will experience pleasant feelings. If not, it will experience painful
feelings.
You can see how this cycle just continues and continues as the mind is stuck in this
constant and continuous “cycle” - The Cycle of Rebirth, as it has craving/desire/
attachment.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
3.) Have you ever observed any beings that come into existence without craving/
desire/attachment?: Observing new born babies, have you ever seen a being come into
existence that did not have craving/desire/attachment?
Thus, you can understand and conclude that “all beings that are born are experiencing
rebirth due to craving/desire/attachment”. You will never find a being that is reborn that
does not have craving/desire/attachment.
All beings that are born will have craving/desire/attachment, this is part of The Natural
Laws of Existence and will always be true.
With this observation and all the other aspects of confirming the truth shared here, that
“craving is the fuel that causes rebirth”, one can conclude that “craving is the fuel that
causes rebirth” because there are no beings that are born that do not have craving/
desire/attachment. Thus, all beings are reborn due to craving/desire/attachment. The
cause of rebirth is craving/desire/attachment and that is observable through all newborns
having craving/desire/attachment.
There is no being that is born without craving/desire/attachment because it is the fuel that
causes rebirth in The Cycle of Rebirth.
4.) Have you observed the diminishing of discontentedness? If so, what led to that?
Abandoning of craving, anger, and ignorance?: If you have been learning, reflecting,
and practicing The Teachings of The Buddha on The Path to Enlightenment and have
observed improvements to the condition of the mind resulting in diminishing of
discontentedness, what led to this reduction in discontentedness?
It is the elimination of craving, anger, and ignorance (unknowing of true reality) through the
cultivation of generosity, loving-kindness, and wisdom.
You can see that with the elimination of craving/desire/attachment there is the elimination
of the constant cycle of discontentedness. The mind is being “unstuck” in the constant
and ongoing “cycle of discontentedness” (i.e. The Cycle of Rebirth).
If you understand that craving/desire/attachment is the cause of discontentedness and
that through the elimination of craving/desire/attachment discontentedness is diminishing
51


and ultimately eliminated, then you can see that this constant Cycle of Discontentedness
is coming to a close due to the elimination of craving/desire/attachment. And, the ending
of The Cycle of Rebirth is also eliminated through the elimination of craving/desire/
attachment.
5.) With the elimination of fuel, there can be no spark to create the next fire: When
there is a fire burning and it is sending off sparks into the air, that spark can light a new
fire. As long as the original fire has fuel, it can send off sparks and create a new fire.
Craving, Anger, and Ignorance (unknowing of true reality) functions exactly the same way
in the mind.
Craving, Anger, and Ignorance (unknowing of true reality) are referred to as The Three
Poisons, The Three Unwholesome Roots, or The Three Fires.
These three fires are burning in the mind and as long as they are burning, there will be a
new spark that leads to the next life (i.e. rebirth in The Cycle of Rebirth).
It is only when all the fuel is extinguished that the fire is eliminated and there can no
longer be a spark to create a new fire.
The same is true about The Three Fires burning in the mind.
As long as there is fuel, there will be a new life in The Cycle of Rebirth. Craving/desire/
attachment is the fuel.
The craving/desire/attachment in the mind is like a burning fire. You can experience this
as you observe the mind longing, yearning, and pulling in the direction of the objects of its
affection. If it is raging strong enough, it might even feel uncontrolled, much like a raging
fire or inferno in the mind.
As long as craving/desire/attachment exists in the mind, there will be discontentedness
and rebirth. As a Practitioner is eliminating craving/desire/attachment they will observe
the diminishing of discontentedness as the fire is being extinguished. When there is no
longer any fuel of craving/desire/attachment, the fire is no longer burning and there
cannot be rebirth into a new life.
Extinguish all of the craving/desire/attachment and there will be no discontentedness, no
burning desires that is fueling the mind’s unquenchable thirst. An individual can
experience complete and total peace of mind in this very life while understanding that due
to the work you employed, there will no longer be any rebirth in a future life.
As long as there is work to be done in this world to eliminate craving/desire/attachment,
the work is not complete. The mind is still holding on to this world therefore, it will
continue to be reborn into this world repeatedly until it has done the work it needs to “let
go”.
Once the mind gains the wisdom it needs to eliminate craving/desire/attachment, then
and only then, can it be eliminated from this world and existence in The Cycle of Rebirth.
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Chapter 11
Four Kinds of Generation
Sāriputta, there are these four kinds of generation.
What are the four?
Egg‑born generation, Womb‑born generation, Moisture‑born generation, and
Spontaneous generation.
What is egg‑born generation?
There are these beings born by breaking out of the shell of an egg; this is
called egg‑born generation.
What is womb‑born generation?
There are these beings born by breaking out from the caul (the amniotic
membrane enclosing a fetus); this is called womb‑born generation.
What is moisture‑born generation?
There are these beings born in a rotten fish, in a rotten corpse, in rotten
porridge, in a cesspit, or in a sewer; this is called moisture‑born generation.
What is spontaneous generation?
There are gods and inhabitants of hell and certain human beings and some
beings in the lower worlds; this is called spontaneous generation.
These are the four kinds of generation.
(Reference: MN 12)
In this Teaching from Gotama Buddha, he shares the four kinds of generation for beings
to come into the world.
Egg-born, womb-born, moisture-born, and spontaneously generated.
The Buddha provides a detailed description of each of these methods for beings to come
into the world.
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Chapter 12
Nine Abodes of Beings
Monks, there are these nine abodes of beings.
What nine?
There are, Monks, beings that are different in body and different in perception,
such as humans, some heavenly beings, and some in the lower world. This is
the first abode of beings.
There are beings that are different in body but identical in perception, such
as the heavenly beings of Brahmā’s (God’s) company that are reborn through
the first [Jhāna]. This is the second abode of beings.
There are beings that are identical in body but different in perception, such
as the heavenly beings of streaming radiance. This is the third abode of
beings.
There are beings that are identical in body and identical in perception, such
as the heavenly beings of refulgent glory. This is the fourth abode of beings.
There are beings that are non‑percipient, without experience, such as the
heavenly beings that are non‑percipient. This is the fifth abode of beings.
There are beings that, with the complete surmounting of perceptions of
forms, with the passing away of perceptions of sensory impingement, with
non‑attention to perceptions of diversity, [perceiving] ‘space is infinite,’ belong
to the base of the infinity of space. This is the sixth abode of beings.
There are beings that, by completely surmounting the base of the infinity
of space, [perceiving] ‘consciousness is infinite,’ belong to the base of the
infinity of consciousness. This is the seventh abode of beings.
There are beings that, by completely surmounting the base of the infinity of
consciousness, [perceiving] ‘there is nothing,’ belong to the base of
nothingness. This is the eighth abode of beings.
There are beings that, by completely surmounting the base of nothingness,
belong to the base of neither perception‑nor‑non‑perception. This is the ninth
abode of beings.
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These are the nine abodes of beings.
(Reference: AN 9.24)


In this Teaching from Gotama Buddha, he shares the nine abodes.
During the lifetime of The Buddha, there were many different opinions and perspectives
on the realms of existence and the various beings residing in those realms. In modern
times, we might view these opinions and perspectives as quite complex.
It helps a Practitioner to understand these Teachings about The Realms of Existence in a
more simplistic way rather than diving into all the various aspects of what was being
taught during the lifetime of The Buddha.
In reality, to attain Enlightenment by eliminating discontentedness from the mind does not
require a Practitioner to understand all the various aspects of each individual realm and all
the various beings in those realms as was taught during the lifetime of The Buddha.
Instead, a Practitioner needs to primarily focus on the core and central Teachings that
illuminate The Path to Enlightenment so that one can train the mind. It could be
considered wise to set aside any detailed learning of The Realms of Existence until a
Practitioner has more fully developed their life practice and has attained the second or
third Stage of Enlightenment. A Practitioner’s progression to Enlightenment and the
attainment of the preliminary Stages of Enlightenment, will not be hindered in any way by
postponing any series study of The Realms of Existence until that time.
What has happened in the past related to The Cycle of Rebirth is in the past, it truly does
not matter for you to attain Enlightenment in this very life. What may or may not happen in
the future related to The Cycle of Rebirth is in the future, it truly does not matter for you to
attain Enlightenment in this very life.
Instead, a wise Practitioner can focus on the core and central Teachings that train the
mind to eliminate discontentedness as these are The Teachings that will ensure the mind
experiences Enlightenment and no longer has any future rebirths.
The information about The Cycle of Rebirth, while interesting, does not directly lead to the
elimination of discontentedness (i.e. Enlightenment).
During the lifetime of The Buddha, there were no well established educational systems
where individuals could pursue various aspects of learning and personal growth. The vast
majority of learning was done orally within a family structure by handing knowledge down
from one generation to the next.
As individuals chose to leave the household life by leaving their family to pursue The Path
to Enlightenment with The Buddha, they were placing their confidence in him to provide
education that would guide them to Enlightenment which included Teachings to better
understand the world around them.
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The Realms of Existence are Teachings that are helpful to understand and can be used as
motivation and encouragement for a Practitioner to apply determination, dedication, and
diligence to learning, reflecting, and practicing these Teachings to attain Enlightenment.
But, these Teachings should not be seen as a way to guilt, shame, or fear anyone into
learning and practicing these Teachings.
Instead, they can be viewed as a helpful way to understand the world around us and what
is happening as a result of our decisions.
If a Practitioner understands that there are five (5) realms of existence and those realms
are hell, animal, afflicted spirits, human, and heaven, and existence in these realms is not
permanent, this is a helpful start.
Each of these realms and the beings in those realms have various characteristics based
on their own choices. It is our own choices and the results of those choices (i.e. Kamma)
that determine rebirth into one of these realms and the condition of each being in those
realms.
The level of detail taught by The Buddha explaining these various realms and the beings
in those realms is not a required understanding one would need to gain to experience
Enlightenment.
Our understanding of such things as God(s) has evolved since the lifetime of The Buddha.
During the lifetime of The Buddha there was belief in many different Gods but today, most
people who have an understanding of this topic consider there to be only one God who
The Buddha referred to as Brahmā.
In this book, you will find countless details shared during the lifetime of The Buddha related
to the various realms and beings within those realms. This is not content that a Practitioner
will need to closely learn to experience liberation of mind. Even The Buddha himself when
discussing his Teachings always pointed Students to The Four Noble Truths and The Eight
Fold Path as the way leading to the elimination of discontentedness to experience
Enlightenment.
While this book represents “The Words of The Buddha” and what he shared during his
lifetime, unlike all of his other Teachings, there are limited methods available to use to prove
or disprove whether what The Buddha taught related to countless details in this book are
truth or not.
While I can confirm there are five (5) realms of existence and there are beings in each of these
realms, I am unable to confirm the countless details shared by The Buddha related to many
aspects he shared. While I can confirm that all beings that exist today have had countless
previous lives and that beings who do not attain Enlightenment will be reborn in The Cycle of
Rebirth, a Practitioner who aspires to attain Enlightenment in this very life does not need to
confirm this understanding to be able to experience Enlightenment.
I suggest that Students learn the content in this book and consider it information that is
useful to understand what was being taught during the lifetime of The Buddha while still
dedicating the vast majority of your time, effort, energy, and resources to learning, reflecting,
and practicing the core and central Teachings of The Path to Enlightenment.
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Detailed descriptions will be provided of The Teachings in this book that need to be
expanded upon to help Practitioners deepen their understanding to progress on The Path to
Enlightenment. Minimal descriptions will be provided of The Teachings in this book that do
not need to be expanded upon and are not required to help Practitioners deepen their
understanding to progress on The Path to Enlightenment.
This book does have Teachings that connect those core and central Teachings to The Cycle
of Rebirth which can be motivators to learn, reflect, and practice The Buddha’s Teachings
and you will know that once Enlightenment is attained, there will no longer be any rebirth in
any of these five realms of existence.
But, the level of detail you choose to understand what was being taught on these topics
during the lifetime of The Buddha is up to each individual Practitioner.
The vast majority of the work and effort to attain Enlightenment should be applied to the core
and central Teachings and then once the mind has moved into the second and third Stages
of Enlightenment, this would be the ideal time to more deeply learn The Realms of Existence,
if there is an interest to do so.
With that said, there are Teachings in this book that will be helpful to a Practitioner’s progress
on The Path to Enlightenment but one should consider that as they encounter various
Teachings of intricate detail about each individual realm and the beings in those realms, these
Teachings can be viewed as interesting content or even set aside with the understanding that
is what was being shared during the lifetime of The Buddha but are not required to attain
Enlightenment.
The core and central Teachings a Practitioner should focus on are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
There are plenty of other Teachings and you can explore them all. However, these are
some of the core Teachings to create a solid foundation for you to work towards
Enlightenment in your life practice. A wise Practitioner might choose to focus on
developing an understanding and practice of only The Three Universal Truths, The Four
Noble Truths, The Eight Fold Path, The Five Precepts, and developing a meditation
practice to get started. Then, as results are being experienced, expand into deepening
your practice through all the other Teachings. You will need to seek support and guidance
to accomplish the goal of developing your life practice.
Having Teachers or guides to assist you on the path to Enlightenment is very important
and beneficial. You will not be able to pursue this path alone. As you seek Teachers, be
sure that you find Teachers free of craving, anger, and ignorance (unknowing of true
reality) with no ego. Enlightenment is the opposite of these things. If you need help on this
path, it’s important to find someone that does not embody these aspects of mind. You
should be interested to have Teachers and guides who have loving-kindness and
58


compassion towards all beings and are open to helping all people without expectation of
payment for their support.
You can pursue Enlightenment no matter what has transpired in the past. No matter what
your previous intentions, speech, actions or anything that has transpired in the past,
Enlightenment can still be pursued and attained. What really matters on your path to
Enlightenment is that you learn, reflect, practice, and observe the results in the present
moment. Dedication and commitment to learning and growing will ensure you are moving
the mind towards Enlightenment.
This path requires inner growth and development as there is nothing external that is
needed in pursuit of this path.
Gotama Buddha’s Teachings are not to control an individual nor dictate what they should
or should not do. But instead, they provide guidance that when practiced will lead to
Enlightenment, the liberation of the mind, a peaceful and content mind and, thus, a
peaceful and content life. Everything in this practice is obtained through personal choice.
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Chapter 13
Five Destinations and Similes of Destination
Sāriputta, there are these five destinations.
What are the five?
Hell,
the animal realm,
the realm of afflicted spirits,
human realm,
and heavenly realm.
I understand hell, and the path and way leading to hell. And I also
understand how one who has entered this path will, on the dissolution of the
body, after death, reappear in a state of deprivation, in an unhappy
destination, in perdition, in hell.
I understand the animal realm, and the path and way leading to the animal
realm. And I also understand how one who has entered this path will, on the
dissolution of the body, after death, reappear in the animal realm.
I understand the realm of afflicted spirits, and the path and way leading to
the realm of afflicted spirits. And I also understand how one who has entered
this path will, on the dissolution of the body, after death, reappear in the
realm of afflicted spirits.
I understand human realm, and the path and way leading to the human
realm. And I also understand how one who has entered this path will, on the
dissolution of the body, after death, reappear among human beings.
I understand the heavenly realm, and the path and way leading to the
heavenly realm. And I also understand how one who has entered this path
will, on the dissolution of the body, after death, reappear in a happy
destination, in the heavenly realm.
I understand Nibbāna (Enlightenment), and the path and way leading to
Nibbāna (Enlightenment). And I also understand how one who has entered this
path will, by realizing for himself with direct knowledge (experience), here and
now enter upon and reside in the liberation of mind and liberation by wisdom
that are taintless with the destruction of the taints.
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A Simile for Seeing Destinations
Suppose there were a charcoal pit deeper than a man’s height full of
glowing coals without flame or smoke; and then a man scorched and
exhausted by hot weather, weary, parched, and thirsty, came by a path going
in one way only and directed to that same charcoal pit. Then a man with good
sight on seeing him would say: ‘This person so behaves, so conducts himself,
has taken such a path, that he will come to this same charcoal pit’; and then
later on he sees that he has fallen into that charcoal pit and is experiencing
exclusively painful, agonizing, piercing feelings.
So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path that
on the dissolution of the body, after death, he will reappear in a state of
deprivation, in an unhappy destination, in perdition, in hell.’ And then later
on, with the divine eye (third eye), which is purified and surpasses the human, I
see that on the dissolution of the body, after death, he has reappeared in a
state of deprivation, in an unhappy destination, in perdition, in hell, and is
experiencing exclusively painful, agonizing, piercing feelings.
Suppose there were a cesspit deeper than a man’s height full of filth; and
then a man scorched and exhausted by hot weather, weary, parched, and
thirsty, came by a path going in one way only and directed to that same
cesspit. Then a man with good sight on seeing him would say: ‘This person so
behaves, so conducts himself, has taken such a path, that he will come to
this same cesspit’; and then later on he sees that he has fallen into that cesspit
and is experiencing exclusively painful, agonizing, piercing feelings.
So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path
that on the dissolution of the body, after death, he will reappear in the
animal realm.’ And then later on, with the divine eye (third eye), which is
purified and surpasses the human, I see that on the dissolution of the body,
after death, he has reappeared in the animal realm and is experiencing
exclusively painful, agonizing, piercing feelings.
Suppose there were a tree growing on uneven ground with scanty foliage
casting a dappled shadow; and then a man scorched and exhausted by hot
weather, weary, parched, and thirsty, came by a path going in one way only
and directed to that same tree. Then a man with good sight on seeing him
would say: ‘This person so behaves, so conducts himself, has taken such a
path, that he will come to this same tree’; and then later on he sees that he is
sitting or lying in the shade of that tree experiencing much painful feelings.
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So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path that
on the dissolution of the body, after death, he will reappear in the realm
of afflicted spirits.’ And then later on, with the divine eye (third eye), which is
purified and surpasses the human, I see that on the dissolution of the body,
after death, he has reappeared in the realm of afflicted spirits and is
experiencing much painful feelings.
Suppose there were a tree growing on even ground with thick foliage
casting a deep shade; and then a man scorched and exhausted by hot
weather, weary, parched, and thirsty, came by a path going in one way only
and directed to that same tree. Then a man with good sight on seeing him
would say: ‘This person so behaves, so conducts himself, has taken such a
path, that he will come to this same tree’; and then later on he sees that he is
sitting or lying in the shade of that tree experiencing much pleasant feelings.
So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path that
on the dissolution of the body, after death, he will reappear among
human beings.’ And then later on, with the divine eye (third eye), which is
purified and surpasses the human, I see that on the dissolution of the body,
after death, he has reappeared among human beings and is experiencing
much pleasant feelings.
Suppose there were a mansion, and it had an upper chamber plastered
within and without, shut off, secured by bars, with shuttered windows,
and in it there was a couch spread with rugs, blankets, and sheets, with
a deerskin coverlet, with a canopy as well as crimson pillows for both
[head and feet]; and then a man scorched and exhausted by hot weather,
weary, parched, and thirsty, came by a path going in one way only and
directed to that same mansion. Then a man with good sight on seeing him
would say: ‘This person so behaves, so conducts himself, has taken such a
path, that he will come to this same mansion’; and then later on he sees that
he is sitting or lying in that upper chamber in that mansion experiencing
exclusively pleasant feelings.
So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path
that on the dissolution of the body, after death, he will reappear in a
happy destination, in the heavenly world.’ And then later on, with the divine
eye (third eye), which is purified and surpasses the human, I see that on the
dissolution of the body, after death, he has reappeared in a happy
destination, in the heavenly world, and is experiencing exclusively pleasant
feelings.
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Suppose there were a pond with clean, agreeable, cool water,
transparent, with smooth banks, delightful, and nearby a dense wood;
and then a man scorched and exhausted by hot weather, weary, parched, and
thirsty, came by a path going in one way only towards that same pond.
Then a man with good sight on seeing him would say: ‘This person so
behaves, so conducts himself, has taken such a path, that he will come to
this same pond’; and then later on he sees that he has plunged into the pond,
bathed, drunk, and relieved all his distress, fatigue, and fever and has come
out again and is sitting or lying in the wood experiencing exclusively pleasant
feelings.
So too, by encompassing mind with mind I understand a certain person thus:
‘This person so behaves, so conducts himself, has taken such a path
that by realizing for himself with direct knowledge (experience), he here
and now will enter upon and reside in the liberation of mind and
liberation by wisdom that are taintless with the destruction of the
taints.’ And then later on I see that by realizing for himself with direct
knowledge (experience), he here and now enters upon and resides in the
liberation of mind and liberation by wisdom that are taintless with the
destruction of the taints, and is experiencing exclusively pleasant feelings.
(Reference: MN 2)
In this Teaching from Gotama Buddha, he shares basic details on The Five Realms and
some basic details of the experiences in those realms.
The Buddha explains to his close Student Sāriputta that he can observe the rebirth of a
being based on their conduct in this life. This is a quality of mind experienced by a
Perfectly Enlightened One - a Buddha.
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Hell Realm
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Chapter 14
Ten Courses of Unwholesome Kamma
(Deposited in Hell)
Impurity by body, Cunda, is threefold.
Impurity by speech is fourfold.
Impurity by mind is threefold.
And how, Cunda, is impurity by body threefold?
(1)Here, someone destroys life. He is murderous, bloody-handed, given to
blows and violence, merciless to living beings.
(2)He takes what is not given. He steals the wealth and property of others in
the village or forest.
(3)He engages in sexual misconduct. He has 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 impurity by body is threefold.
And how, Cunda, is impurity by speech fourfold?
(1)Here, someone speaks falsehood. 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 know,’ or knowing, he says, ‘I do not know’; not
seeing, he says, ‘I see’, or seeing, he says, ‘I do not see!’ Thus he
knowingly speaks falsehood for his own benefit, or for another’s benefit,
or for some insignificant worldly benefit.
(2)He speaks argumentatively. Having heard something here, he repeats it
elsewhere in order to divide (those people) from these; or having heard
something elsewhere, he repeats it to these people in order to divide
(them) from those. Thus he is one who divides those who are united, a
creator of divisions, one who enjoys separation, rejoices in separation,
finds pleasure in separation, a speaker of words that create separation.
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(3)He speaks harshly. He speaks such words as are rough, hard, hurtful to
others, offensive to others, bordering on anger, unconducive to
concentration.
(4)He indulges in idle chatter. He speaks at an improper time, speaks falsely,
speaks what is unbeneficial, speaks opposite to The Teachings and the
discipline; at an improper time, he speaks such words as are unwise,
unreasonable, rambling, and unbeneficial.
It is in this way that impurity by speech is fourfold.
And how, Cunda, is impurity by mind threefold?
(1)Here, someone is full of longing (craving). He longs (craves) for the wealth
and property of others thus: Oh, may what belongs to another be mine!
(2)He has a mind of ill will and intentions of hate thus: May these beings be
slain, slaughtered, cut off, destroyed, or obliterated!
(3)He holds wrong view (ignorance: unknowing of true reality) and has an
incorrect perspective thus: There is nothing given, nothing sacrificed,
nothing offered; there is no fruit or result of wholesome and unwholesome
actions; there is no this world, no other world; there is no mother, no
father; there are no beings spontaneously reborn; there are in the world no
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 impurity by mind is threefold.
These, Cunda, are the ten courses of unwholesome Kamma.
...It is because people engage in these ten courses of unwholesome Kamma
that hell, the animal realm, the realm of afflicted spirits, and other bad
destinations are seen.
Monks, one possessing these ten qualities is deposited in hell as if brought
there.
(Reference: AN 10.176)
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In this Teaching from Gotama Buddha, he shares “Ten Courses of Unwholesome Kamma”
based on impurity of body, speech, and mind. This is the conduct that leads to rebirth in
the realm of hell. But, a Practitioner can improve their life practice in this life which would
lead to the production of wholesome Kamma leading to Enlightenment so that rebirth in
the realm of hell is avoided.
During the lifetime of The Buddha, there was a murderer who had murdered 999 people.
When he met The Buddha and decided to learn, reflect, and practice these Teachings
towards the attainment of Enlightenment, he attained Enlightenment in that very life.
I am sure that you have not murdered 999 people in this life, therefore, you can learn,
reflect, and practice these Teachings transforming the mind to eliminate rebirth in hell or
any other realm of existence.
The origin of all unwholesome Kamma is craving, anger, and ignorance (unknowing of true
reality) known as The Three Poisons, The Three Unwholesome Roots, or The Three Fires.
But in this Teaching, The Buddha shares more specific guidance to help Practitioners
more deeply understand some of the specifics that produce unwholesome 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 impurities of body, speech,
and mind lead to unwholesome outcomes or results known as unwholesome 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 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 more peaceful, calm, serene, and content
with joy, permanently, through training the mind to attain Enlightenment.
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Chapter 15
Dangers to One of Unwholesome Morality
Householders, there are these five dangers to one of unwholesome morality,
of failure in morality (moral conduct).
What are they?
In the first place, he suffers great loss of property through neglecting his
affairs.
In the second place, he gets an unwholesome reputation for immorality and
misconduct.
In the third place, whatever assembly he approaches, whether of Khattiyas,
Brāhmins, Householders or Ascetics, he does so without confidence and is
fearful.
In the fourth place, he dies confused.
In the fifth place, after death, at the breaking‑up of the body, he arises in an
unwholesome state, a bad destination, in suffering and hell.
These are the five dangers to one of unwholesome morality.
(Reference: UD 8.6)


In this Teaching from Gotama Buddha, he shares the five dangers to one of unwholesome
moral conduct (i.e. morality).
Wholesome moral conduct is shared in guidance taught as part of The Eight Fold Path. A
Practitioner who develops their moral conduct as described in The Eight Fold Path is
practicing wholesome moral conduct.
But, if a Practitioner is unknowing of this wisdom or otherwise chooses to practice
unwholesome moral conduct for any reason, The Buddha shares five dangers to be
experienced by one who is practicing unwholesome moral conduct.
This includes loss of property, unwholesome reputation, lacking confidence and fearful,
dies confused, and is reborn in hell.
This is a result of one’s own decisions based on The Natural Law of Kamma. There is no
entity or being that judges a being to determine if these things should or should not occur,
but instead, these are the results or consequences of one’s own decisions occurring as a
result of one’s own decisions.
This Teaching is not shared to guilt, shame, nor fear someone into learning and practicing
these Teachings, but instead, The Buddha is sharing the truth of what will occur and then
leaves the decision up to the individual of what they will or will not do in this life. Without
this wisdom, an individual might make unwise decisions that leads to these outcomes
without understanding of why these outcomes occurred.
But with this wisdom, an individual could choose through their own free will whether they
are interested in improving their moral conduct or not. A Buddha’s mind is already
completely peaceful, calm, serene, and content with joy. They have escaped The Cycle of
Rebirth and only have interest to help others attain this same mental state, but in order to
accomplish that goal, a Practitioner would need decide to pursue and progress on The
Path to Enlightenment through their own choices and decisions.
An individual cannot be forced to learn and practice these Teachings to attain
Enlightenment, it needs to be a personal choice. The Path to Enlightenment is to eliminate
100% of all discontent feelings which includes: guilt, shame, and fear. A Fully Perfectly
Enlightened Buddha would not use guilt, shame, or fear to help an individual eliminate
guilt, shame, and fear. That is not possible.
The Buddha shared Teachings based on questions asked of him by his Students. He
shared the truth of what will and will not occur based on the interest of Students asking
questions. He did not declare, profess, or dictate what would or would not occur, but
instead, shared guidance based on the interest of his Students to learn and practice
these Teachings.
Students could observe that his mind was completely and entirely peaceful, calm, serene,
and content with joy at all times. Living closely with their Teacher, if there was any anger,
frustration, irritation, annoyance, etc. this would have been observed.
But, for an Enlightened being and surely a Fully Perfectly Enlightened Buddha, there are
no discontent feelings in the mind and having observed this over longer and longer
periods of time, his Students knew that he had achieved Enlightenment then sought
guidance of how to attain this same mental state.
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As part of learning and practicing The Teachings that lead to Enlightenment, Students
oftentimes have questions about the future to include future rebirth.
A Buddha would have needed to share this information to satisfy the inquisitive mind of
his Students but decided to focus his Students on the details of this path that leads to the
elimination of discontentedness, to liberation of mind, to peacefulness, to Enlightenment.
So while The Buddha did share Teachings on The Five Realms of Existence and what
would and would not occur as part of The Cycle of Rebirth, his core and central
Teachings are to learn, reflect, and practice The Path to Enlightenment which involves
training the mind on a daily basis.
While some may become overly obsessed with attempting to understand The Five
Realms of Existence and rebirth, The Buddha chose to focus his Students on training the
mind so that there would not be any rebirth.
If you have been part of a tradition or community of people who used the destination after
death as a way to guilt, shame, or fear individuals into believing certain Teachings, you
will need to eliminate that conditioning and perspective as it relates to these Teachings
from The Buddha.
The Buddha only shared these Teachings to help Students who asked questions and had
a curiosity about The Five Realms and who needed to understand The Cycle of Rebirth to
connect The Teachings on The Path to Enlightenment to the outcome of their life practice.
While a Buddha applies effort and energy to focus their Students on learning, reflecting,
and practicing The Teachings that lead to Enlightenment through training the mind,
Students are oftentimes eager to understand all the details of what will or will not occur in
their next life.
But for a Buddha, the goal is for their Students to not experience a next life and instead,
put an end to their discontentedness in this life so that the mind can experience
liberation, peacefulness, and Enlightenment avoiding the continued misery and despair of
rebirth.
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Chapter 16
Crooked Destination and Rebirth
Monks, I will teach you an exposition of The Teachings on creeping. Listen
and attend closely. I will speak.
And what, Monks, is that exposition of The Teachings on creeping?
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, someone destroys life; he is murderous, bloody‑handed, given to
blows and violence, merciless to living beings. He creeps along by body,
speech, and mind. His bodily Kamma is crooked; his verbal Kamma is
crooked; his mental Kamma is crooked. His destination is crooked; his
rebirth is crooked.
But for one with a crooked destination and rebirth, I say, there is one of two
destinations: either the exclusively painful hells or a species of creeping
animal. And what are the species of creeping animals? The snake, the
scorpion, the centipede, the mongoose, the cat, the mouse, and the owl, or
any other animals that creep away when they see people.
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 cases of ‘Someone takes what is not given...’ and ‘Someone engages in
sexual misconduct...’ are expounded in repetitions as the above discourse of
‘Someone destroys life...’. The ‘four unwholesome verbal actions’ and the
‘three unwholesome mental actions’ are shared with the same phrasing.)
(Reference: AN 10.216)


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In this Teaching from Gotama Buddha, he connects The Ten Courses of Unwholesome
Kamma from Chapter 14 of this book to rebirth in the lower realms of hell and the animal
realm. Specifically, he discusses being reborn as a creeping animal such as a “snake,
scorpion, centipede, mongoose, cat, mouse, and owl, or any other animals that creep away
when they see people”.
He explains that “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”.
This helps a Practitioner understand that all of our deeds whether body, speech, or mind
(i.e. bodily, verbal, or mental) will have results that we need to experience in this life or
some future life. Knowing this wisdom, it can provide the extra motivation to improve our
conduct so that we can experience improved results in this life and, if needed, future
lives.
While Gotama Buddha never used rebirth as a motivator or incentive towards the
attainment of Enlightenment, we can choose to use it as a motivator if we’d like.
While there does not need to be guilt, shame, or fear related to the unwholesome conduct
of the past or present, we can choose to learn, reflect, and practice these Teachings to
improve the results that we experience through a determined, dedicated, and diligent
approach to developing our life practice. We can choose to clean up our life practice now,
during this life, to then experience improved results in this life and, if needed, future lives.
The unwholesome Kamma that we produce through harmful bodily, verbal, and mental
conduct is being experienced and will be experienced in this life or a future life. There is
no way to avoid the consequences of our past conduct, but we can improve what we are
doing now so that we improve the condition of our mind and life eliminating and cleaning
up the difficulties and struggles we face through acquiring wisdom.
With the wisdom of these Teachings, we can make wiser decisions leading to wholesome
outcomes.
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Chapter 17
Leading to Hell, to the Animal Realm, and
to the Realm of Afflicted Spirits
Monks, the destruction of life, repeatedly pursued, developed, and
cultivated, leads to hell, to the animal realm, and to the realm of afflicted
spirits; for one reborn as a human being the destruction of life at minimum
leads to a short life span.
Taking what is not given, repeatedly pursued, developed, and cultivated,
leads to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being taking what is not given at minimum leads to loss
of wealth.
Sexual misconduct, repeatedly pursued, developed, and cultivated, leads to
hell, to the animal realm, and to the realm of afflicted spirits; for one reborn
as a human being sexual misconduct at minimum leads to hostility and
competition.
False speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being false speech at minimum leads to false accusations.
Argumentative speech, repeatedly pursued, developed, and cultivated, leads
to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being argumentative speech at minimum leads to being
separated from one’s friends.
Harsh speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being harsh speech at minimum leads to hearing disagreeable things.
Idle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to
the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being idle chatter at minimum leads to others distrusting one’s
words.
Drinking liquor and wine (ingestion of substances that cause heedlessness),
repeatedly pursued, developed, and cultivated, leads to hell, to the animal
realm, and to the realm of afflicted spirits; for one reborn as a human being
drinking liquor and wine (ingestion of substances that cause heedlessness)
at minimum leads to madness.
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(Reference: AN 8.40)


In this Teaching from Gotama Buddha, he shares more details related to unwholesome
moral conduct and the results of this conduct. This Teaching is connecting The Five
Precepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our
decisions that lack the wisdom of these Teachings practicing unwholesome moral
conduct, lead to unpleasant rebirth in the lower realms.
The Buddha expands Right Speech adding more details to help one understand that false
speech, argumentative speech, harsh speech, and idle chatter all need to be eliminated
from one’s life practice to experience Enlightenment.
He explains the resulting unpleasant rebirth but also explains the outcome of not
practicing each of these individual Teachings.
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, it is time to reflect.
1.) 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 have shorter life span than animals like elephants
or turtles who do not kill for food.
2.) Have you or have you ever known of anyone who steals repeatedly? Did they
experience loss of wealth through going to jail, paying courts, or lawyers? Did people
steal from them?
3.) Have you or have you ever known of anyone who has been involved in sexual
misconduct repeatedly? Did it lead to hostility in their relationships and/or competition
amongst friends and associates?
4.) Have you or have you ever known of anyone who has used speech that is false,
argumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,
separation from friends, hearing disagreeable things, or distrusting one’s words?
5.) Have you or have you ever known of anyone who has ingested substances that cause
heedlessness repeatedly? What was or is the condition of that person’s life? Did they or
do they experience a peaceful, calm, serene, and content life with joy or did it lead to
madness?
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. As you do, the condition of the
mind and your life will gradually improve as more people will interact with you in
74


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.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 18
The Unwise Person’s Unhappy Destination
Suppose a man threw into the sea a ring with one hole in it, and the east
wind carried it to the west, and the west wind carried it to the east, and the
north wind carried it to the south, and the south wind carried it to the north.
Suppose there were a blind turtle that came up once at the end of each
century.
What do you think, Monks? Would that blind turtle put his neck into that ring
with one hole in it?
‘He might, Venerable Sir, sometime or other at the end of a long period.’
Monks, the blind turtle would sooner put his neck into that ring with a single
hole in it then an unwise person, once gone to hell, would take to regain the
human state, I say. Why is that?
Because there is no practicing of The Teachings there, no practicing of what
is righteous, no doing of what is wholesome, no performance of merit. There
mutual devouring prevails, and the slaughter of the weak.
If, sometime or other, at the end of a long period, that unwise person comes
back to the human state, it is into a low family that he is reborn — into a
family of outcasts or hunters or bamboo‑workers or cartwrights or
scavengers — one that is poor with little to eat and drink, surviving with
difficulty, where he scarcely finds food and clothing; and he is ugly, unsightly,
and misshapen, sickly, blind, cripple‑handed, lame, or paralyzed; he gets no
food, drink, clothes, vehicles, garlands, scents and ointments, bed, lodging,
and light; he misconducts himself in body, speech, and mind, and having done
that, on the dissolution of the body, after death, he reappears in a state
without basic necessities, in an unhappy destination, in suffering, even in hell.
Monks, suppose a gambler at the very first unlucky throw loses his child and
his wife and all his property and furthermore goes into bondage himself, yet
an unlucky throw such as that is negligible; it is a far more unlucky throw
when an unwise person who misconducts himself in body, speech, and
mind, on the dissolution of the body, after death, reappears in a state
without basic necessities, in an unhappy destination, in suffering, even
in hell. This is the complete perfection of the unwise person’s condition.
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(Reference: MN 129)
In this Teaching from Gotama Buddha, he shares how it is more likely for a blind sea turtle
to place its neck into a ring floating on the surface of the sea than for a being in hell to
regain the human state.
The being in hell would be able to regain the human state at some point in the future but,
the length of time in the lower realms is extensive. Being in the lower realms of hell and
the animal realm is like being trapped in a prison where it is extremely difficult to
experience a human rebirth.
All human beings who are alive today have, at some point in the past, been countless
beings in the past. Many of those existences where in the animal realm. It took countless
rebirths in the lower realms to get into the human realm, thus, one should appreciate their
life in this human realm, and not allow it to go to waste. Instead, through actively
developing the mind one can ensure that this life becomes more peaceful and there is no
future existences in The Cycle of Rebirth.
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Chapter 19
To Be Reborn in the ‘Hell of Laughter’
‘Venerable Sir, I have heard it said among actors of old in the lineage of
Teachers: ‘If an actor, in the theatre or the arena, entertains and amuses people
by truth and lies, then with the breakup of the body, after death, he is reborn in
the company of the laughing heavenly beings’. What does The Perfectly
Enlightened One say about that?’
Enough, Headman, let it be! Don’t ask me that!
A second time and a third time Talaputa the troupe Headman said the same
question.
In the theatre or arena, among beings who are not yet free from craving, who
are bound by the bondage of craving, an actor entertains them with teasing
things that excite them even more strongly to craving.
In the theatre or arena, among beings who are not yet free from anger, who are
bound by the bondage of anger, an actor entertains them with provoking
things that excite them even more strongly to anger.
In the theatre or arena, among beings who are not yet free from ignorance
(unknowing of true reality), who are bound by the bondage of ignorance, an
actor entertains them with confusing things that excite them even more
strongly to ignorance.
Thus, being heedless and complacent himself, having made others
heedless and complacent, with the breakup of the body, after death, he is
reborn in the ‘Hell of Laughter’. But should he hold such a view as this: ‘If an
actor, in the theatre or the arena, entertains and amuses people by truth and
lies, then with the breakup of the body, after death, he is reborn in the
company of the laughing heavenly beings’ — that is a wrong view on his part.
For a person with wrong view, I say, there is one of two destinations: either hell
or the animal realm.
(Reference: SN 42.2)
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In this Teaching from Gotama Buddha, he shares how it is unwise to entice beings into
further craving, anger, and ignorance (unknowing of true reality) as if one did this, they
would be reborn into the realm of hell.
And, if one thought that through enticing others to further arise craving, anger, and
ignorance (unknowing of true reality) that it would produce a rebirth in the heavenly realm,
that is wrong view. A being with wrong view is reborn into either hell or the animal realm.
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Chapter 20
To Be Reborn in the ‘Battle‑Slain Hell’
‘Venerable Sir, I have heard it said by mercenaries of old in the lineage of
Teachers: ‘When a mercenary is one who strives and struggling himself in
battle, if others slay him and finish him off while he is striving and struggle
himself in battle, then with the breakup of the body, after death, he is reborn
in the company of the battle-slain heavenly being’. What does The Perfectly
Enlightened One say about that?’
Enough, Headman, let it be! Don’t ask me that!
A second time and a third time Yodhajiva the Headman said the same
question.
When, Headman, a mercenary is one who strives and exerts himself in battle,
his mind is already low, wicked, misdirected by the thought: ‘Let these
beings be slain, slaughtered, obliterated, destroyed, or exterminated’. If
others then slay him and finish him off while he is striving and struggling
himself in battle, then with the breakup of the body, after death, he is reborn
in the ‘Battle‑Slain Hell’.
But should he hold such a view as this: ‘When a mercenary strives and
struggles himself in battle, if others slay him and finish him off while he is
striving and struggling himself in battle, then with the breakup of the body,
after death, he is reborn in the company of the battle‑slain heavenly beings’—
that is a wrong view on his part.
For a person with wrong view, I say, there is one of two destinations: either hell
or the animal realm.
(Reference: SN 42.3)
In this Teaching from Gotama Buddha, he shares how it is unwise to kill a solider in battle
who is wicked, they would be reborn into the realm of hell.
And, if one thought that through killing a solider in battle who is wicked that it would
produce a rebirth in the heavenly realm, that is wrong view. A being with wrong view is
reborn into either hell or the animal realm. Killing in general leads to rebirth in the realm of
hell but in this Teaching, a specific question was asked of The Buddha, and he answers it
based on the question asked relating the answer to soldiers in battle.
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Chapter 21
Doomed to Deprivation in Hell for an Eon
Monks, conquered by three forms of false Teachings — his mind
overwhelmed — Devadatta (cousin/brother-in-law to Gotama Buddha) is
incurably doomed to deprivation, to hell, for an eon.
Which three?
Conquered by unwholesome desires — his mind over‑whelmed — Devadatta
is incurably doomed to deprivation, to hell, for the duration of an eon.
Conquered by friendship with unwholesome people — his mind
overwhelmed — Devadatta is incurably doomed to deprivation, to hell, for the
duration of an eon.
And, there being something further to be done, he nevertheless stopped
halfway with a lower degree of distinctive attainment.
Conquered by these three forms of false Teachings — his mind overwhelmed
— Devadatta is incurably doomed to deprivation, to hell, for an eon.
(Reference: ITI 89)


In this Teaching from Gotama Buddha, he shares how his brother-in-law Devadatta is
incurably doomed to the realm of hell.
Devadatta is said to have been The Buddha’s brother-in-law who was envious and jealous
of all that The Buddha had accomplished. Devadatta was ordained but actively conspired
to eliminate The Buddha and take over his community of Students.
It is said that Devadatta attempted to kill The Buddha and engaged in other corrupt
practices to overthrow The Buddha as the primary Teacher of The Community.
Devadatta attempted to convince The Buddha to leave him as responsible of The
Community upon The Buddha’s death, but none of his efforts to kill The Buddha or take
over The Community were successful.
The Buddha is explaining that his brother-in-law is overwhelmed by false Teachings which
will doom him to hell due to his delusion and confusion that motivated unwholesome
deeds.
These same Teachings are not just applicable to Devadatta but all beings, as what The
Buddha is teaching is based on The Natural Law of Kamma applicable to all beings.
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(1) Unwholesome cravings/desires, (2) association with unwholesome people, and (3)
becoming complacent to stop learning, reflecting, and practicing the true Teachings that
lead to Enlightenment having a low degree of attainment are the three forms of false
teachings that The Buddha guides his Students to understand will lead to the realm of
hell.
A being whose mind is “overwhelmed” with false teachings is going to be unable to
progress towards the attainment of Enlightenment, therefore, will likely experience an
unfavorable rebirth as described in this Teaching.
The Buddha explains the rebirth he predicts for Devadatta in hell will last an eon.
An eon is an incalculable length of time. An eon is so significant and lengthy that it is
immeasurable.
It is important to note that while The Buddha is providing this guidance and other
Teachings related to rebirth in the realm of hell and the lower realms, he states in other
Teachings that he himself experienced rebirth in all of these realms in past lives.
So while a being may be reborn into the lower realms and those rebirths are miserable for
immeasurable lengths of time, it is possible for a being to move beyond those existences
into a progressively improved rebirth.
Even The Buddha himself, at one time, experienced existences in all of these various
realms but yet evolved over countless lifetimes to eventually become a Buddha.
Not that you will become a Buddha but this can help to illustrate how rebirth in the lower
realms is not permanent but, now that you are in the human realm if one can avoid future
rebirths in the lower realms, that would be ideal.
The way to accomplish that goal is through learning, reflecting, and practicing these
Teachings with guidance from a Teacher to experience an improved condition of mind and
life in this very life to completely escape The Cycle of Rebirth.
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