the Brāhmin who controlled access to the Gods that were believed in during that lifetime.
Brāhmins were considered to be holy and sacred, all determined by what family an
individual was born into not by their deeds or actions.
This Teaching, and others, from The Buddha helped individuals understand that one is not
a holy person by birth but by their actions. It is our actions that is the “cause” or “action”
that creates certain “effects” or “results” in our life.
If one were to think just because they were born into a certain family, life should be good
or bad, then they are not yet understanding The Natural Law of Kamma. The results we
experience in this life is not purely based on what family we are born into but is
determined by our actions.
As we make wholesome or unwholesome decisions, we experience the corresponding
results in our life. As The Buddha shares, “that is how the truly wise see action as it really
is”. A wise Practitioner will need to see this cause and effect relationship within all
aspects of life. There is nothing that occurs in this world without a “cause” or “action”
then there is an “effect” or “result”.
All individuals are able to attain Enlightenment leading a spiritual life, this is not
dependent on what family one is born into as part of this life.
The Buddha explains the complete series of events as it relates to The Cycle of Rebirth
and the experiencing of discontentedness in his Teaching on Dependent Origination. He
points to that in this Teaching when he said, “see dependent origination skilled in action
and its results”. Dependent Origination is the ultimate truth that explains the causality or
causal relationship between ignorance (unknowing of true reality) and discontentedness
along with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.
It is action that determines everything in the world explained by The Buddha as “action
makes the world go round; action makes this generation turn. Living beings are bound by
action like the chariot wheel by the linchpin”.
It is our actions that determine what we do or do not experience in this life. A chariot or
cart is pulled by horses with a primary “linchpin” that connects the cart and horses.
Without the “linchpin”, the chariot would not function or move. So too, it is one’s actions
that determines what does and does not happen in one’s life. One’s actions are the
“linchpin” or primary aspect of one’s life that determines all outcomes.
Purifying one’s bodily, verbal, and mental actions will result in an improved condition of
mind and life.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 56
The Path Leading to Reappearance in
Accordance With One’s Objective
Monks, I shall teach you reappearance in accordance with one’s objective.
Listen and attend closely to what I shall say.
Here, Monks, a Monk possesses confidence, virtue (moral conduct),
learning, generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the
body, after death, I might reappear in the company of well‑to‑do Nobles’! He
fixes his mind on that, determined upon it, develops it. These objectives and
this effort of his, thus developed and cultivated, lead to his reappearance
there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of well‑to‑do Brāhmins’! He fixes
his mind on that, determined upon it, develops it. These objectives and this
effort of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of well‑to‑do Householders’!
He fixes his mind on that, determined upon it, develops it. These objectives
and this effort of his, thus developed and cultivated, lead to his reappearance
there.
This, Monks, is the path, the way that leads to reappearance there.
(Reference: MN 41)
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In this Teaching from Gotama Buddha, he shares how a human being can develop certain
qualities of mind, and in doing so, will lead to rebirth in an improved designation.
Again, it is important to keep in mind that the goal of these Teachings and The Path to
Enlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way
leading to rebirth in an improved destination is the same path that leads to Enlightenment.
The qualities of mind that The Buddha highlights are confidence, virtue (moral conduct),
learning, generosity, and wisdom.
For a Practitioner to experience an improved designation upon rebirth, The Buddha
describes these qualities of mind as important to accomplishing the objective.
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Chapter 57
‘On Knowledge of Beginnings’
There comes a time, Vāseṭṭha, when, sooner or later after a long period, this
world contracts. At a time of contraction, beings are mostly born in the
heavenly realm (Ābhassara Brahmā world). And there they dwell, mind‑made,
feeding on excitement, self‑luminous, moving through the air, glorious—and
they stay like that for a very long time.
But sooner or later, after a very long period, this world begins to expand
again. At a time of expansion, the beings from the heavenly realm
(Ābhassara Brahmā world), having passed away from there, are mostly
reborn in this world. Here they dwell, mind‑made, feeding on excitement,
self‑ luminous, moving through the air, glorious—and they stay like that for a
very long time.
At that period, Vāseṭṭha, there was just one mass of water, and all was
darkness, blinding darkness. Neither moon nor sun appeared, no
constellations or stars appeared, night and day were not distinguished, nor
months and fortnights, no years or seasons, and no male and female, beings
being reckoned just as beings.
And sooner or later, after a very long period of time, savoury earth spread
itself over the waters where those beings were. It looked just like the skin
that forms itself over hot milk as it cools. It was endowed with color, smell
and taste. It was the color of fine ghee or butter, and it was very sweet, like
pure wild honey.
Then some being of a greedy nature said: “I say, what can this be?” and
tasted the savoury earth on its finger. In so doing, it became taken with the
flavor, and craving arose in it. Then other beings, taking their cue from that
one, also tasted the stuff with their fingers. They too were taken with the
flavor, and craving arose in them. So they set to with their hands, breaking
off pieces of the stuff in order to eat it. And the result of this was that their
self‑luminance disappeared. And as a result of the disappearance of their
self-luminance, the moon and the sun appeared, night and day were
distinguished, months and fortnights appeared, and the year and its
seasons. To that extent the world re‑evolved.
And those beings continued for a very long time feasting on this savoury
earth, feeding on it and being nourished by it. And as they did so, their
bodies became coarser, and a difference in looks developed among them.
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Some beings became good‑looking, others ugly. And the good‑looking ones
despised the others, saying: “We are better‑looking than they are.” And
because they became arrogant and conceited about their looks, the savoury
earth disappeared. At this, they came together and grieved, crying: “Oh that
flavor! Oh that flavor!” And so nowadays when people say: “Oh that flavor!”
when they get something nice, they are repeating an ancient saying without
realizing it.
And then, when the savory earth had disappeared, a fungus cropped up, in
the manner of a mushroom. It was of a good color, smell, and taste. It was
the color of fine ghee or butter, and it was very sweet, like pure wild honey.
And those beings set to and ate the fungus. And this lasted for a very long
time. And as they continued to feed on the fungus, so their bodies became
coarser still, and the difference in their looks increased still more. And the
good‑looking ones despised the others … And because they became
arrogant and conceited about their looks, the sweet fungus disappeared.
Next, creepers appeared, shooting up like bamboo… , and they too were
very sweet, like pure wild honey.
And those beings set to and fed on those creepers. And as they did so, their
bodies became even coarser, and the difference in their looks increased still
more … And they became still more arrogant, and so the creepers
disappeared too. At this, they came together and grieved, crying: “Oh, our
creeper’s gone! What have we lost!” And so now today when people, on
being asked why they are upset, say: “Oh, what have we lost!” they are
repeating an ancient saying without realizing it.
And then, after the creepers had disappeared, rice appeared in open spaces,
free from powder and from husks, fragrant and clean‑grained. And what they
had taken in the evening for supper had grown again and was ripe in the
morning, and what they had taken in the morning for breakfast was ripe
again by evening, with no sign of reaping. And these beings set to and fed
on this rice, and this lasted for a very long time. And as they did so, their
bodies became coarser still, and the difference in their looks became even
greater. And the females developed female sex‑organs, and the males
developed male organs. And the women became excessively preoccupied
with men, and the men with women. Owing to this excessive preoccupation
with each other, passion was aroused, and their bodies burnt with lust. And
later, because of this burning, they indulged in sexual activity.
But those who saw them indulging threw dust, ashes or cow‑dung at them,
crying: “Die, you filthy beast! How can one being do such things to another!”
Just as today, in some districts, when a daughter‑in‑law is led out, some
people throw dirt at her, some ashes, and some cow‑dung, without realizing
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that they are repeating an ancient observance. What was considered bad
form in those days is now considered good form.
And those beings who in those days indulged in sex were not allowed into a
village or town for one or two months. Accordingly, those who indulged for
an excessively long period in such immoral practices began to build
themselves dwellings so as to indulge under cover.
Now it occurred to one of those beings who was inclined to laziness: “Well
now, why should I be bothered to gather rice in the evening for supper and in
the morning for breakfast? Why shouldn’t I gather it all at once for both
meals?” And he did so. Then another one came to him and said: “Come on,
let’s go rice‑gathering.” “No need, my friend, I’ve gathered enough for both
meals.” Then the other, following his example, gathered enough rice for two
days at a time, saying: “That should be about enough.” Then another being
came and said to that second one: “Come on, let’s go rice‑gathering.” “No
need, my friend, I’ve gathered enough for two days.” (The same for 4, then 8
days).
However, when those beings made a store of rice and lived on that,
husk‑powder and husk began to envelop the grain, and where it was reaped
it did not grow again, and the cut place showed, and the rice grew in
separate clusters.
And then those beings came together grieving: “Wicked ways have become
widespread among us: at first we were mind‑made, feeding on excitement …
(all events repeated down to the latest development, each fresh change
being said to be due to ‘wicked and unwholesome ways’) … and the rice
grows in separate clusters. So now let us divide up the rice into fields with
boundaries.” So they did so.
Then, Vāseṭṭha, one greedy‑natured being, while watching over his own plot,
took another plot that was not given to him, and enjoyed the fruits of it. So
they seized hold of him and said: “You’ve done a wicked thing, taking
another’s plot like that! Don’t ever do such a thing again!” “I won’t”, he said,
but he did the same thing a second and a third time.
Again he was seized and rebuked, and some hit him with their fists, some
with stones, and some with sticks. And in this way, Vāseṭṭha, taking what
was not given, and condemning, and lying, and punishment, took their
origin.
Then those beings came together and grieved the arising of these evil
(unwholesome) things among them; taking what was not given, condemning,
lying and punishment. And they thought: “Suppose we were to appoint a
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certain being who would show anger where anger was due, punish those
who deserved it, and banish those who deserved banishment! And in return,
we would grant him a share of the rice”
So they went to the one among them who was the handsomest, the
best‑looking, the most pleasant and capable, and asked him to do this for
them in return for a share of the rice, and he agreed.
“The People’s Choice” is the meaning of Mahā‑Sammata, which is the first
regular title to be introduced. “Ruler Of The Fields” is the meaning of
Khattiya, the second such title. And “He Gladdens Others With Teachings” is
the meaning of Rājā, the third title to be introduced.
This, then, Vāseṭṭha, is the origin of the class of Khattiyas, in accordance
with the ancient titles that were introduced for them. They originated among
these very same beings, like ourselves, no different, and in accordance with
Teachings, not otherwise.
Teachings are the best thing for people, in this life and the next as well.
Then some of these beings thought: “Evil things have appeared among
beings, such as taking what is not given, condemning, lying, punishment and
banishment. We ought to put aside evil and unwholesome things.” And they
did so. “They Put Aside Evil And Unwholesome Things” is the meaning of
Brāhmin, which is the first regular title to be introduced for such people.
They made leaf‑huts in forest places and meditated in them. With the
smoking fire gone out, with pestle cast aside, gathering almsfood for their
evening and morning meals, they went away to a village, town or royal city to
seek their food, and then they returned to their leaf‑huts to meditate. People
saw this and noted how they meditated. “They Meditate” is the meaning of
Jhāyaka, which is the second regular title to be introduced.
However, some of those beings, not being able to meditate in leaf‑huts,
settled around towns and villages and compiled books. People saw them
doing this and not meditating. “Now These Do Not Meditate” is the meaning
of Ajjhāyaka, which is the third regular title to be introduced.
At that time, it was regarded as a low designation, but now it is the higher.
This, then, Vāseṭṭha, is the origin of the class of Brāhmins in accordance with
the ancient titles that were introduced for them. Their origin was from among
these very same beings, like themselves, no different, and in accordance
with Teachings, not otherwise.
Teachings are the best thing for people in this life and the next as well.
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And then, Vāseṭṭha, some of those beings, having paired off, adopted various
trades, and this “Various” is the meaning of Vessa, which came to be the
regular title for such people. This, then, is the origin of the class of Vessas, in
accordance with the ancient titles that were introduced for them. Their origin
was from among these very same beings …
And then, Vāseṭṭha, those beings that remained went in for hunting. “They
Are Base Who Live By The Chase”, and that is the meaning of Sudda, which
came to be the regular title for such people. This, then, is the origin of the
class of Suddas in accordance with the ancient titles that were introduced
for them. Their origin was from among these very same beings …
And then, Vāseṭṭha, it came about that some Khattiya, dissatisfied with his
own Teachings, went forth from the household life into homelessness,
thinking: “I will become an Ascetic.” And a Brāhmin did likewise, a Vessa did
likewise, and so did a Sudda. And from these four classes the class of
Ascetics came into existence.
Their origin was from among these very same beings, like themselves, no
different, and in accordance with Teachings, not otherwise.
Teachings are the best thing for people, in this life and the next as well.
And, Vāseṭṭha, a Khattiya who has led a bad life in body, speech, and
thought, and who has wrong view will, in consequence of such wrong views
and deeds, at the breaking‑up of the body after death, be reborn in a state of
loss, an ill fate, the downfall, the hell‑state. So too will a Brāhmin, a Vessa or
a Sudda.
Likewise, a Khattiya who has led a good life in body, speech, and thought,
and who has Right View will, in consequence of such Right View and deeds,
at the breaking‑up of the body after death, be reborn in a good destination,
in a heaven‑state. So too will a Brāhmin, a Vessa or a Sudda.
And a Khattiya who has performed deeds of both kinds in body, speech, and
thought, and whose view is mixed will, in consequence of such mixed views
and deeds, at the breaking‑up of the body after death, experience both
pleasure and pain. So too will a Brāhmin, a Vessa or a Sudda.
And a Khattiya who is restrained in body, speech, and thought, and who has
developed The Seven Factors of Enlightenment, will attain to Final Nibbāna
(Final Enlightenment) in this very life. So too will a Brāhmin, a Vessa or a
Sudda.
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And, Vāseṭṭha, whoever of these four castes, as a Monk, becomes an
Arahant who has destroyed the taints (fetters), done what had to be done,
laid down the burden, attained to the highest goal, completely destroyed the
fetter of existence, and become liberated by the highest wisdom, he is
declared to be chief among them in accordance with Teachings, and not
otherwise.
Teachings are the best thing for people, in this life and the next as well.
The Khattiya’s best among those who value clan;
He with knowledge and conduct is best of gods and men.
(Reference: DN 27)
In this Teaching from Gotama Buddha, he shares a story of creation and how the world
comes to be.
Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to physical
body during life. Therefore, the mind will still experience physical pain but the mind will
experience it differently in the Enlightened mental state versus in the unEnlightened
mental state.
In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
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The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
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have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
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What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
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Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as "undeclared".
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Chapter 58
Causes of a Decrease in People’s Lifespan
The King established guard and protection, but he did not give property to
the needy, and as a result poverty became widespread.
Thus, from the not giving of property to the needy, poverty became
widespread, from the growth of poverty, the taking of what was not given
increased, from the increase of theft, the use of weapons increased, from the
increased use of weapons, the taking of life increased - and from the
increase in the taking of life, people’s lifespan decreased, their beauty
decreased, and as a result of this decrease of lifespan and beauty, the
children of those whose lifespan had been eighty thousand years lived for
only forty thousand years.
Thus, from the not giving of property to the needy, ... the taking of life
increased, and from the taking of life, lying increased, from the increase in
lying, people’s lifespan decreased, their beauty decreased, and as a result,
the children of those whose lifespan had been forty thousand years lived for
only twenty thousand years.
Thus, from the not giving of property to the needy, … the speaking evil of
others increased, and in consequence, people’s lifespan decreased, their
beauty decreased, and as a result, the children of those whose lifespan had
been twenty thousand years lived only for ten thousand years.
Thus, from the not giving of property to the needy, ... sexual misconduct
increased, and in consequence people’s lifespan decreased, their beauty
decreased, and as a result, the children of those whose lifespan had been
ten thousand years lived for only five thousand years.
And among the generation whose lifespan was five thousand years, two
things increased: harsh speech and idle chatter, in consequence of which
people’s lifespan decreased, their beauty decreased, and as a result, the
children of those whose lifespan had been five thousand years lived, some
for two-and-a-half thousand years, and some for only two thousand years.
And among the generation whose lifespan was two-and-a-half thousand
years, craving and anger increased, and in consequence people’s lifespan
decreased, their beauty decreased, and as a result, the children of those
whose lifespan had been two-and-half thousand years lived for only a
thousand years.
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Among the generation whose lifespan was a thousand years, false opinions
increased ... and as a result, the children of those whose lifespan had been a
thousand years lived for only five hundred years.
And among the generation whose lifespan was five hundred years, three
things increased: incest, excessive greed, and unwholesome practices
increased ... and as a result, the children of those whose lifespan had been
five hundred years lived, some for two hundred and fifty years, some for only
two hundred years.
And among those whose lifespan was two hundred and fifty years, these
things increased: lack of respect for mother and father, for Ascetics and
Brāhmins, and for the head of the community.
Thus, from the not giving of property to the needy, ... lack of respect for
mother and father, for Ascetics and Brāhmins, and for the head of the
community increased, and in consequence people’s lifespan and beauty
decreased, and the children of those whose lifespan had been two-and-a-
half centuries lived for only a hundred years.
Monks, a time will come when the children of these people will have a life
span of ten years. And with them, girls will be marriageable at five years old.
And with them, these flavors will disappear: ghee, butter, sesame-oil,
molasses and salt. Among them, kudru-sa-grain will be the chief food, just
as rice and curry are today.
And with them, the ten courses of moral conduct will completely disappear,
and the ten courses of evil will prevail exceedingly; for those of a ten-year
lifespan there will be no word for ‘moral’ so how can there be anyone who
acts in a moral way? Those people who have no respect for mother or father,
for Ascetics and Brāhmins, for the head of the community, will be the ones
who enjoy honor and prestige. Just as it is now the people who show
respect for mother and father, for Ascetics and Brāhmins, for the head of the
community, who are praised and honored, so it will be with those who do the
opposite.
Among those of a ten-year lifespan, no account will be taken of mother or
aunt, of mother’s sister-in-law, of Teacher’s wife or of one’s father’s wives
and so on - all will be promiscuous in the world like sheep, fowl and pigs,
dogs and jackals. Among them fierce hostility will prevail one for another,
fierce hatred, fierce anger, and thoughts of killing, mother against child and
child against mother, father against child and child against father, brother
against brother, brother against sister, just as the hunter feels hatred for the
beast he stalks …
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And for those of a ten-year lifespan, there will come to be a ‘sword-interval’
of seven days, during which they will mistake one another for wild beasts.
Sharp swords will appear in their hands and, thinking: ‘There is a wild beast!’
they will take each other’s lives with those swords.
But there will be some beings who do not want to take part in this killing.
They went into hiding for seven days. Then, at the end of the seven days,
they will emerge from their hiding-places and rejoice together as one
community, saying: "Wholesome beings, I see that you are alive!" ... so let us
now do good! … And through having undertaken such wholesome things,
they will increase in lifespan gradually from ten years back to eighty
thousand years again. And in that time an Arahant Fully Enlightened Buddha
named Maitreya will arise in the world.
(Reference: DN 26)


In this Teaching from Gotama Buddha, he shares how a leader of a community can throw
an entire population of people into significant and unfortunate circumstances.
Much like The Teaching in the previous Chapter, The Buddha shows the “cause and
effect” or “action and result”, essentially, the results of the King’s decision to be selfish
and how it affects the entire population.
That one decision has an effect impacting countless people. Through countless
unwholesome decisions that are made, the population of people experience
unwholesome results such as: poverty, theft, use of weapons, killing, lying, sexual
misconduct, etc. all resulting in a decrease of lifespan for the entire population of people.
The description of what The Buddha is sharing explains how one decision of selfishness
can lead to a cascade of decisions that result in significant and unfortunate results for an
entire population of people.
He then explains that there will be a Fully Enlightened Buddha named Maitreya who will
arise in the world. The goal and objective of a Buddha is to share these Teachings in a
way that countless beings can learn and practice to attain Enlightenment benefiting the
world and improving the condition of the world. Through countless individuals choosing
to learn and practice these Teachings making wholesome decisions, this will gradually
improve the condition of the world.
Just like individual unwholesome decisions from one individual can work to degrade a
population, individual wholesome decisions from each individual, to improve our life
practice, can improve the condition of one’s mind, their life, and the world. So, if one
decision from a King can degrade a population of people, one decision can work to
improve the condition of a population of people as well.
Your decision to improve your life practice will help improve your life, the life of those
close to you, and all of humanity.
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Why Did Gotama Buddha Share That He is a Buddha and Why Will Maitreya Buddha
Not Share with The Public That He is a Buddha?
During the lifetime of Gotama Buddha, people did not know what is a Buddha. To help
humanity understand what a Buddha is, Gotama Buddha needed to help us to
understand this important Teaching by sharing that he is a Buddha.
So, during his lifetime, he shared that he is The Perfectly Enlightened One - a Buddha.
This helped us to understand what a Buddha is and is not, so this important Teaching
was understood and available to be shared throughout humanity after his death.
What is a Buddha?
A “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened
being. A Buddha is an Arahant who has attained Enlightenment without any assistance of
Teachers but only through their own efforts of using the world as their Teacher and
perhaps Teachings of a previously awakened Buddha.
There are three primary criteria of what makes a Buddha a Buddha.
1.) A Buddha awakens to Enlightenment through their own independent journey without
the assistance of any Teachers, independently discovering The Teachings that lead to
Enlightenment.
A Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but
they have done so through their own independent journey without the assistance of any
Teachers, developing deep wisdom of what is needed to attain Enlightenment.
2.) A Buddha guides countless others to Enlightenment during their lifetime through
sharing their independently discovered Teachings that led to their own Enlightenment
during their independent journey.
A Buddha has the ability to guide countless beings to the attainment of Enlightenment
during their lifetime and after their death. A Buddha will dedicate the remaining time of
their life towards sharing their Teachings and guiding countless beings to Enlightenment.
3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be
continually shared assisting countless more beings to Enlightenment after their death.
A Buddha’s Teachings and Students will continue to guide countless people to
Enlightenment after a Buddha’s death. A Buddha has already done the hard work of
figuring out how to attain Enlightenment. You just need to learn and practice his
Teachings to improve the condition of the mind and your life.
A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened
One, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for
all beings and the world. A Buddha has deep wisdom to help the world and can
accomplish that goal through individuals choosing to learn and practice their Teachings to
attain Enlightenment.
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They are considered Perfectly Enlightened because there are no outside influences that
have led to their awakening, so they have “Perfect Enlightenment” where their mind is
unaffected by any teachings outside of their own independently discovered Teachings
that led to their awakening.
A Buddha will have an excellent memory being able to recall countless past events and
situations with stunning accuracy. Unlike other humans, their memory does not fade and
is not overwritten.
Why Will Maitreya Buddha Not Share with The Public That He is a Buddha?
Gotama Buddha predicted that a new Buddha would arise 2,500 years after his death and
referred to him as “Maitreya Buddha”. Gotama Buddha died in 483 BCE which dates the
awakening of Maitreya Buddha to the year 2017.
“Maitreya” refers to “loving-kindness” as it is predicted that this new Buddha will have a
significant amount of loving-kindness for the world and choose to share The Path to
Enlightenment with all of humanity, restoring The Teachings of Gotama Buddha for all of
humanity to gradually become Enlightened.
Since Gotama Buddha shared The Teachings of what a Buddha is and is not, and in
current times declaring one’s self as a Buddha would be viewed as arrogance, prideful,
boasting, and based in ego, Maitreya Buddha will not share that he is a Buddha but
instead, humbly share his Teachings without a need for others to know he is a Buddha -
his Students may gradually discover this truth on their own as they progress towards
awakening to Enlightenment.
During the lifetime of Gotama Buddha, there was no such thing as “worldwide fame”.
Instead, Gotama Buddha was initially isolated to a small portion of the world. He taught
in, what we refer to today as, Northeast India. Sharing and teaching that he was a
Buddha, did not produce the perception that he was attempting to elevate himself to
“worldwide fame” because worldwide fame did not exist during his lifetime.
Humanity spoke many different languages 2,500 years ago and there was only minimal
interaction between various populations and societies. So sharing and teaching that he
was a Buddha was to acknowledge what a Buddha is and is not, while helping humanity
understand this important Teaching along with all the other Teachings that lead to
Enlightenment.
Today, if someone declared they were a Buddha, this would be scrutinized and
considered as, someone attempting to attain “worldwide fame” and people would
consider this to be based in arrogance, pride, boastfulness, and ego. Therefore, an
individual who publicly declares themselves as a Buddha could not actually be a Buddha
because they could not be Enlightened if there was arrogance, pride, boastfulness, and
ego.
Maitreya Buddha would know that if he announced his awakening to Enlightenment, that
no one would believe this and therefore, it would hinder his ability to share The Teachings
that lead to Enlightenment.
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A Buddha’s Teachings are not based in belief. They are not interested in anyone
believing anything at all, including, believing that they are a Buddha.
A Buddha does not need anyone to know they are a Buddha to be able to effectively
share their Teachings into the world. A Buddha would be wise enough to awaken to
Enlightenment on their own without any Teachers or guidance which is an enormous feat
that requires a significant amount of wisdom. The last Buddha currently known to the
world existed over 2,500 years ago.
Maitreya Buddha would not only have the wisdom to awaken to Enlightenment on his
own without any Teachers or guidance but, he would also have the wisdom of how to
share his Teachings with all those who have a sincere interest to learn his Teachings
without the need for others to know he is a Buddha. Not only would Maitreya Buddha
have the wisdom to awaken to Enlightenment on his own but, he would be able to create
a wholesome environment that is conducive for Students to learn, reflect, and practice
The Teachings that lead to Enlightenment with his guidance and without anyone needing
to know he is a Buddha.
In fact, others knowing he is a Buddha would actually hinder his ability to share his
Teachings and to guide countless Students to Enlightenment.
One of the most significant “powers” that a Buddha has is that no one knows he is a
Buddha.
A Buddha has the ability to observe the quality of mind of his Students based on
observation and interaction with them. He can observe the wholesome and unwholesome
qualities of mind and then offer Teachings to help them cultivate wholesome qualities of
mind and eliminate the unwholesome qualities of mind. A Buddha is more effective when
no one knows that he is a Buddha so that he can more readily observe the normal state
of an individual’s mind and then share Teachings to help his Students who are seeking
guidance.
In this way, if people knew Maitreya Buddha existed in the world, they would potentially
be on their best behavior anytime they are around him and thus, render useless his ability
to observe the normal state of his Student’s mind.
He would be unable to observe the wholesome and unwholesome qualities of his
Student’s mind, therefore, he would lack the insight to readily offer Teachings that would
help guide his Students to Enlightenment.
A Buddha’s only goal is to guide as many Students to Enlightenment as possible during
their lifetime and leave The Teachings in a condition that countless more people can get
to Enlightenment after their death.
If a population of people were convinced that Maitreya Buddha is a Buddha, not only
would people need to believe him, not only would people consider that he has arrogance,
pride, boastfulness, and ego, thus, not be a Buddha…but also, his power and ability to
diagnose the mind of his Student’s would be rendered useless and hinder his goal to
guide countless Students to Enlightenment because he would lack the insight of the
wholesome and unwholesome qualities of mind of his Students and be unable to share
Teachings with them based on those important observations.
207


There was not a worldwide announcement of Gotama Buddha’s awakening nor was there
a worldwide announcement of the arrival of other important Teachers, such as, Jesus
Christ. Therefore, Maitreya Buddha would not need a worldwide announcement to be an
effective Teacher but instead, would have the wisdom to accomplish his goals of restoring
The Teachings of Gotama Buddha that guide all of humanity to Enlightenment on The
Path to Enlightenment without anyone knowing he is a Buddha.
Having countless Enlightened beings in the world would create the ability for all of
humanity to create “heaven on earth”.
People not knowing that Maitreya Buddha has awakened to Enlightenment would
be beneficial to Maitreya Buddha, his Students, and all of humanity in multiple ways.
1.) People would not need to believe he is a Buddha, they could discover the truth on
their own as they learn, reflect, and practice his Teachings to awaken to Enlightenment.
2.) Humanity would not regard him as having arrogance, pride, boastfulness, or ego
because he would humbly go about his work guiding countless people to Enlightenment
while restoring The Teachings of Gotama Buddha back into the world.
3.) He would retain his ability to observe the wholesome and unwholesome qualities of
mind of his Students, thus, aiding him in more readily guiding countless people to
Enlightenment.
No one should expect that Maitreya Buddha will make a worldwide announcement of his
awakening. Instead, he will humbly, peacefully, and respectfully share his Teachings into
the world with all those who have a sincere interest in learning, reflecting, and practicing
The Path to Enlightenment to attain Enlightenment.
If you learn, reflect, and practice The Teachings of Maitreya Buddha that are restoring The
Teachings of Gotama Buddha, then you will see the clarity, conciseness, and preciseness
that Maitreya Buddha can share Gotama Buddha’s Teachings with all those who choose
to progress towards Enlightenment. And, you will be able to make significant progress
towards Enlightenment through his in-depth Teachings based on his deep wisdom.
Maitreya Buddha’s only goal is to restore The Teachings of Gotama Buddha by guiding
countless people to Enlightenment during his lifetime and after his death. He would have
no interest in fame or fortune as he would know those are not what leads to lasting and
fulfilling peacefulness and joy that is permanent - the Enlightened mind.
If you live during the lifetime of Maitreya Buddha, this is the very best time to learn,
reflect, and practice The Teachings to attain Enlightenment. There is no other time in
history that is better than learning directly with a Buddha to attain Enlightenment.
May you all experience the peace and joy of the Enlightened mind.
Be well and have a wonderful life…..perhaps your last life.
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Chapter 59
Become Unrighteous
Monks, when Kings are unrighteous, the royal subordinates (vassals)
become unrighteous.
When the royal subordinates (vassals) are unrighteous, Brāhmins and
Householders become unrighteous.
When Brāhmins and Householders are unrighteous, the people of the towns
and countryside become unrighteous.
When the people of the towns and countryside are unrighteous, the sun and
moon proceed off course.
When the sun and moon proceed off course, the constellations and the stars
proceed off course.
When the constellations and the stars proceed off course, day and night
proceed off course.
When day and night proceed off course, the months and weeks proceed off
course.
When the months and weeks proceed off course, the seasons and years
proceed off course.
When the seasons and years proceed off course, the winds blow off course
and at random.
When the winds blow off course and at random, the deities become upset.
When the deities are upset, sufficient rain does not fall.
When sufficient rain does not fall, the crops ripen irregularly.
When people eat crops that ripen irregularly, they become short-lived, ugly,
weak, and sickly.
(Then, The Tathāgata explained in the above, in detail, with the opposite
causes with the opposite results.
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‘Monks, when Kings, are righteous, the royal subordinates (vassals) become
righteous...When sufficient rain falls, the crops ripen in season. When people
eat crops that ripen in season, they become long-lived, beautiful, strong, and
healthy’)
(Reference: AN 4.70)


In this Teaching from Gotama Buddha, he shares how a leader of a community can throw
an entire population of people into significant and unfortunate circumstances.
When “Kings are unrighteous, the royal subordinates (vassals) become unrighteous”. As a
King would be the leader of a community or population of people and when a leader is
unwholesome, all who follow that individual will also be unwholesome.
This “cause and effect” or “action and result” is further explaining The Natural Law of
Kamma how each of our individual decisions lead to results or consequences.
The Buddha traces this one decision from the King demonstrating how it affects aspects
of the environment, thus, causing lack of food, shortened lifespan and even sickness for
an entire population of people.
There is a corresponding discourse where Gotama Buddha shares the opposite that when
a leader of the community is righteous or wholesome, that leads to positive effects that
benefit all.
You can apply this to your household, professional environment, and all those
surrounding you. That through your efforts to practice these wholesome Teachings,
others around you will also choose to make wholesome decisions. You can influence and
guide children, co-workers, and all those close to you, whom you care about, through
your own choices within your life practice choosing to practice wholesome moral
conduct.
People will learn through your own wholesome conduct which will influence their
decisions. Observing and understanding this “cause and effect” or “action and result”,
essentially the results of our decisions, is to understand The Natural Law of Kamma
applying it to your daily life.
Through wise wholesome decision making, a Practitioner will experience wholesome
outcomes. It is these Teachings that will help guide you in making wholesome decisions
in your life that will lead to wholesome outcomes. The more deeply you understand these
Teachings including The Teachings on The Natural Law of Kamma, you will be able to
make wise wholesome decisions to improve the condition of the mind and your life, thus,
benefiting you and all those around you.
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).
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Chapter 60
Reasons for Depopulation
‘Master Gotama, I have heard older Brāhmins who are aged, burdened with
years, Teachers of Teachers, saying: ‘In the past this world was so thickly
populated one would think there was no space between people. The villages,
towns, and capital cities were so close that roosters could fly between them.’
Why is it, Master Gotama, that at present the number of people has declined,
depopulation is seen, and villages, towns, cities, and districts have
vanished?’
At present, Brāhmin, people are excited by unwholesome lust, overcome by
unrighteous greed, affected by wrong harmful teachings. As a result, they
take up weapons and slay one another. Hence many people die.
This is a reason why at present the number of people has declined,
depopulation is seen, and villages, towns, cities, and districts have vanished.
Again, at present people are excited by unwholesome lust, overcome by
unrighteous greed, affected by wrong harmful teachings. When this happens,
sufficient rain does not fall. As a result, there is a famine, a scarcity of grain;
the crops become spoiled and turn to straw. Hence many people die.
This is another reason why at present the number of people has declined,
depopulation is seen, and villages, towns, cities, and districts have vanished.
Again, at present people are excited by unwholesome lust, overcome by
unrighteous greed, affected by wrong harmful teachings. When this happens,
the Yakkhas (indigenous ethnic group from the Indian subcontinent) release
wild spirits. Hence many people die.
This is yet another reason why at present the number of people has declined,
depopulation is seen, and villages, towns, cities, and districts have vanished.
(Reference: AN 3.56)
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Chapter 61
Cause of Ill Will
‘By what fetters, Sir, are beings bound - gods, humans, asuras, nagas,
gandhabbas and whatever other kinds there may be - whereby, although they
aspire to live without hate, harming, hostility or ill will, and in peace, they yet
live in hate, harming one another, hostile and with ill will?’
Ruler of the Gods, it is the bonds of jealousy and material gain that bind
beings so that, though they aspire to live without hate, harming, hostility or ill
will, and in peace, they yet live in hate, harming one another, hostile and with
ill will.
‘But Sir, what gives rise to jealousy and material gain, what is their origin, how
are they born, how do they arise? Owing to the presence of what do they
arise, owing to the absence of what do they not arise?’
Jealousy and material gain, Ruler of the Gods, take rise from happiness and
sadness, this is their origin, this is how they are born, how they arise. When
these are present, they arise, when these are absent, they do not arise.
‘But, Sir, what gives rise to being happy and sad, what is their origin, how are
they born, how do they arise? Owing to the presence of what do they arise,
owing to the absence of what do they not arise?’
They arise, Ruler of the Gods, from craving/desire; due to the presence of
craving/desire they arise, due to the absence of craving/desire they do not
arise.
(Reference: DN 21)


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In this Teaching from Gotama Buddha, he shares how ill will arises in the mind as a result
of craving/desire/attachment.
Because there is craving/desire/attachment, the mind experiences happiness and
sadness.
Because there is happiness and sadness, the mind experiences jealousy and material
gain.
So while one might “aspire to live without hate, harming, hostility or ill will, and in peace,
they yet live in hate, harming one another, hostile and with ill will” due to craving/desire/
attachment existing in the mind.
Anger, hatred, and ill will are all the same pollution of the mind that breeds hostility,
aggression, and resentment. The solution to eliminating anger/hatred/ill will is to develop
a Loving-kindness Meditation practice while practicing loving-kindness in daily life
through all our interactions with all beings.
Anger, hatred, or ill will is part of The Three Poisons, The Three Unwholesome Roots, or
The Three Fires.
Detailed explanation of The Three Poisons is available in this same book series found in
Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of establishing a Loving-kindness Meditation practice is available in
this same book series found in Chapter 11 of the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
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Chapter 62
One Frightened and Terrified of Death
One Not Frightened and Terrified of Death
Brāhmin, there are those subject to death that are frightened and terrified of
death, but there are also those subject to death that are not frightened and
terrified of death.
And, Brāhmin, who are those subject to death that are frightened and
terrified of death?
Here, someone is not free of lust, desire, wants, thirst, passion, and craving
for sensual pleasures. When he incurs a severe and debilitating illness, he
thinks: ‘Oh, the sensual pleasures dear to me will leave me, and I will have to
leave those sensual pleasures.’ He sorrows, suffers, and grieves; he cries
beating his breast and becomes confused.
This is one subject to death who is frightened and terrified of death.
Again, someone is not free of lust, desire, wants, thirst, passion, and craving
for the body. When he incurs a severe and debilitating illness, he thinks: ‘Oh,
this body dear to me will leave me, and I will have to leave this body.’ He
sorrows, suffers, and grieves; he cries beating his breast and becomes
confused.
This, too, is one subject to death who is frightened and terrified of death.
Again, someone has not done what is good and wholesome or made a
shelter for himself, but he has done what is evil, cruel, and defiled
(unwholesome). When he incurs a severe and debilitating illness, he thinks:
‘Oh, I have not done anything good and wholesome, nor have I made a
shelter for myself, but I have done what is evil, cruel, and defiled
(unwholesome). When I pass on, I will meet the appropriate fate.’ He
sorrows, suffers, and grieves; he cries beating his breast and becomes
confused.
This, too, is one subject to death who is frightened and terrified of death.
Again, someone here is uncertain, doubtful, and unclear about the good
wholesome Teachings. When he incurs a severe and debilitating illness, he
thinks: ‘Oh, I am uncertain, doubtful, and unclear about the good wholesome
215


Teachings.’ He sorrows, suffers, and grieves; he cries beating his breast and
becomes confused.
This, too, is one subject to death who is frightened and terrified of death.
These are four subject to death that are frightened and terrified of death.
And, Brāhmin, who are those subject to death that are not frightened and
terrified of death?
Here, someone is free of lust, desire, wants, thirst, passion, and craving for
sensual pleasures. When he incurs a severe and debilitating illness, he does
not think: ‘Oh, the sensual pleasures dear to me will leave me, and I will have
to leave those sensual pleasures.’ He does not sorrow, suffer, and grieve; he
does not cry beating his breast and become confused.
This is one subject to death who is not frightened and terrified of death.
Again, someone is free of lust, desire, wants, thirst, passion, and craving for
the body. When he incurs a severe and debilitating illness, he does not think:
‘Oh, this body dear to me will leave me, and I will have to leave this body.’
He does not sorrow, suffer, and grieve; he does not cry beating his breast
and become confused.
This, too, is one subject to death who is not frightened and terrified of death.
Again, someone has not done what is evil, cruel, and defiled (unwholesome),
but has done what is good and wholesome and made a shelter for himself.
When he incurs a severe and debilitating illness, he thinks: ‘Indeed, I have
not done anything evil, cruel, and defiled (unwholesome), but I have done
what is good and wholesome and made a shelter for myself. When I pass on,
I will meet the appropriate fate.’ He does not sorrow, suffer, and grieve; he
does not cry beating his breast and become confused.
This, too, is one subject to death who is not frightened and terrified of death.
Again, someone is certain, doubt‑free, and clear about the good wholesome
Teachings. When he incurs a severe and debilitating illness, he thinks: ‘I am
certain, doubt‑free, and clear about the good wholesome Teachings. He
does not sorrow, suffer, and grieve; he does not cry beating his breast and
become confused.
This, too, is one subject to death who is not frightened and terrified of death.
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These, Brāhmin, are four subject to death that are not frightened and terrified
of death.
(Reference: AN 4.184)


In this Teaching from Gotama Buddha, he shares how an individual who is subject to
death can be frightened and terrified of death, and how one who is subject to death is not
frightened and terrified of death.
The Buddha provides guidance on what leads to fear of death and what leads to no fear
of death. These are Teachings that are exactly opposite of each other.
What leads to fear of death is:
1.) Someone has craving/desire for sensual pleasures.
2.) Someone has craving/desire for the physical body.
3.) Someone has done evil, cruel, and unwholesome things in the world.
4.) Someone is uncertain, doubtful, unclear about these good wholesome Teachings.
In this case, the individual dies with sorrow, suffering, grieving and becomes confused at
death since the mind is not liberated.
What leads to not having fear of death is:
1.) Someone does not have craving/desire for sensual pleasures.
2.) Someone does not have craving/desire for the physical body.
3.) Someone has not done evil, cruel, and unwholesome things in the world.
4.) Someone is certain, doubt-free, clear about these good wholesome Teachings.
In this case, the individual dies without sorrow, suffering, grieving and does not become
confused at death since the mind is experiencing more peace and tranquility at death.
Being “subject to death” means that one’s mind is not yet liberated by having attained
Enlightenment. A being who is not subject to death is described as “the deathless” in
Gotama Buddha’s Teachings. An Enlightened being’s physical body will die, and the mind
separates from the body, this is referred to as Final Enlightenment, but it is not considered
death because it is just the impermanent nature of existence. An Enlightened being has
liberated the mind from all defilements and there is “no self” to die. Instead, it is viewed
as just the separation of the body and the mind at the end of life to experience Final
Enlightenment.
“The Deathless” is another way of referring to Enlightenment. One who has attained
Enlightenment has escaped The Cycle of Rebirth and will no longer experience the
constant rounds of birth, sickness, aging, and death. Therefore, The Buddha refers to one
who has attained Enlightenment as “The Deathless”.
Having attained Enlightenment in this life, a being is so peaceful, calm, serene, and
content with joy that the mind never experiences any discontent feelings. The mind has
eliminated 100% of all fears, including the fear of death. For the rest of one’s life, they will
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never again experience any discontent feelings. So, at the time of their last death, there is
no death. The physical body dies and the mind separates from the physical body, referred
to as “Final Enlightenment”.
Therefore, because there is no “you”, (i.e. an Enlightened being has realized The Universal
Truth of Non-self), then “you” have not died but instead, the body and mind have just
separated. This is referred to as “the breaking-up of the body after death”. It is the
physical body that dies and the mind that separates from the physical body at death. But,
for one who has attained Enlightenment, there is no longer any rebirth through The Cycle
of Rebirth, therefore, an Enlightened being is considered to be “The Deathless”.
The Buddha left The Teachings of what happens when one attains Enlightenment and
dies as an “undeclared” Teaching. He did not share what does or does not happen once
Enlightenment is attained and there is death.
I suspect The Buddha did this for one of these reasons:
1.) The Buddha only ever taught what he had direct knowledge of and had experienced
for himself. Because he had never attained Enlightenment and died, he may not have
known what was next, if anything, so therefore he left what happens after the death of an
Enlightened being as “undeclared”.
2.) If The Buddha was aware that there is something next after a being has attained
Enlightenment and dies, it must be as good or better than Enlightenment itself. If there is
something that does happen after death of an Enlightened being, The Buddha could have
wisely left this as an “undeclared” Teaching so that the unEnlightened mind does not
develop a craving/desire/attachment (i.e. mental longing with a strong eagerness) for
what may come after death.
An unEnlightened Practitioner has so many cravings/desires/attachments to eliminate
from the mind, a wise Teacher who knows of something beneficial that comes after the
death of an Enlightened being would not provide Teachings on what that is as a way of
ensuring their Students do not develop a craving/desire/attachment for any potential
afterlife. Gotama Buddha, if he did know of something that does come next, wisely left
this as an undeclared Teaching ensuring his Students did not develop a craving/desire/
attachment for any potential afterlife hindering Enlightenment. The goal of a Teacher who
is sharing Teachings on The Path to Enlightenment, and definitely the goal of a Buddha, is
to guide Students to Enlightenment. Through leaving any potential discussion of an
afterlife as undeclared, this would be a compassionate way to ensure one’s Teachings are
not creating hindrances towards the attainment of Enlightenment but instead, eliminates
any and all hindrances through sharing The Teachings that do lead to Enlightenment.
3.) The Buddha only ever shared Teachings that lead to Enlightenment. While all the
wisdom a Buddha acquires as part of their independent journey to Enlightenment is
represented by all the leaves in all the trees of the forest, what is needed to attain
Enlightenment is represented only by the few leaves collected in one’s hands.
If there is something that happens for an Enlightened being after death, knowing that is
not required for the attainment of Enlightenment. Only those Teachings that are needed
for the attainment of Enlightenment need to be shared with Students so they can focus
the mind on learning, reflecting, and practicing those Teachings. Anything beyond that,
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would just be distracting and potentially take away from the core and central Path to
Enlightenment.
An Enlightened being’s mind is so peaceful, calm, serene, and content with joy residing
only in the present moment, an Enlightened being is not going to care or be concerned
with what is next after death. They have overcome the most significant challenge ever,
which is to eliminate 100% of all discontentedness in the mind. Having attained that goal
through determination, dedication, and diligence to one’s practice and having overcome
the fear of death, an Enlightened being is not going to care what is next, if anything at all.
At death, an Enlightened being will not be reborn in The Cycle of Rebirth. There is no
reason to ever share what may or may not happen to an Enlightened being after death.
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Chapter 63
Rare That One Obtains the Human State
Monks, suppose that this great earth had become one mass of water, and a
man would throw a ring with a single hole upon it. An easterly wind would
drive it westward; a westerly wind would drive it eastward; a northerly wind
would drive it southward; a southerly wind would drive it northward. There
was a blind turtle which would come to the surface once every hundred
years. What do you think, Monks, would that blind turtle, coming to the
surface once every hundred years, insert its neck into that ring with a single
hole?
‘It would be rare, Venerable Sir, that the blind turtle coming to surface once
every hundred years, would insert its neck into that ring with a single hole.’
So too, Monks, it is rare that one obtains the human state; rare that a
Tathāgata, an Arahant, a Perfectly Enlightened One arises in the world; rare
that The Teachings and Discipline proclaimed by The Tathāgata shines in the
world.
You have obtained that human state, Monks; a Tathāgata, an Arahant, a
Perfectly Enlightened One has arisen in the world; The Teachings and
Discipline proclaimed by The Tathāgata shines in the world.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
(Reference: SN 56.48)
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In this Teaching from Gotama Buddha, he shares that the arising of a Fully Perfectly
Enlightened Buddha, a Tathāgata, is extremely rare.
It is extremely rare and unique for a Buddha to have arisen in the world, for one to have
obtained the human state during the lifetime of an actual Buddha, and for The Teachings
of a Buddha that lead to Enlightenment to “shine in the world”.
Due to the rare and unique circumstances individuals found themselves in, during the
lifetime of Gotama Buddha, he encouraged them to make an effort to understand The
Four Noble Truths. A Practitioner making the break through to learn, reflect, and practice
The Four Noble Truths will have established “Right View” and be clearly headed in the
direction of Enlightenment, and due to the rare and unique circumstances of having a
Buddha rise, obtaining the human state, and The Teachings shining in the world this
would be the ideal time for a human being to attain Enlightenment as studying with a Fully
Perfectly Enlightened Buddha would be a significant advantage in one’s own ability to
attain Enlightenment.
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Chapter 64
Beings Are Few Who Are Reborn Among
Human Beings or Heavenly Beings
Because They Have Not Seen
The Four Noble Truths
Then The Perfectly Enlightened One took up a little bit of soil in his fingernail
and addressed the Monks thus: What do you think, Monks, which is more:
the little bit of soil in my fingernail or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, that little bit of soil is not calculable, does not bear
comparison, does not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away as human
beings, are reborn among human beings. But those beings are more numerous
who, when they pass away as human beings, are reborn in hell … in the animal
realm … in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
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‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.
So too, Monks, those beings are few who, when they pass away as human
beings, are reborn among the heavenly beings. But those beings are more
numerous who, when they pass away as human beings, are reborn in hell …
in the animal realm … in the realm of afflicted spirits…
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.61)


In this Teaching from Gotama Buddha, he shares that there “are few who are reborn
among human beings” and there “are more numerous who, when they pass away as human
beings, are reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to
beings not having understood The Four Noble Truths. The Buddha shares a similar
Teaching related to how there “are few who are reborn among heavenly beings” and there
“are more numerous who, when they pass away as human beings, are reborn in hell … in the
animal realm … in the realm of afflicted spirits …” due to beings not having understood
The Four Noble Truths.
It is The Four Noble Truths that helps a Practitioner to breakthrough to understanding
discontentedness, the cause of discontentedness, the elimination of discontentedness,
and the way leading to the elimination of discontentedness (i.e. The Eight Fold Path).
Without this understanding and practice, a being would have no opportunity to acquire
the wisdom of why their mind experiences discontentedness and how to eliminate it,
thus, they would not be able to attain Enlightenment.
It is through learning, reflecting, and practicing The Four Noble Truths that a Practitioner
can make the breakthrough to understanding that they cause their own discontent
feelings, to establish Right View and then have the ability to eliminate all
discontentedness from the mind.
The Buddha uses an analogy to describe just how few beings are reborn among human
beings and heavenly beings.
The soil of the entire earth represents all the beings that exist while the amount of soil
under The Buddha’s fingernail represents the number of beings who are reborn as human
beings or heavenly beings with the opportunity to learn, reflect, and practice these
Teachings to attain Enlightenment.
The Buddha explains “those beings are few who are reborn among human beings” or
“heavenly beings”. But “are more numerous who, when they pass away as human beings,
are reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to beings
not having understood The Four Noble Truths.
He then encourages Students to make an effort to breakthrough to The Four Noble Truths
with this Teaching. “Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the elimination of
discontentedness’; an effort should be made to understand: ‘This is the way leading to
the elimination of discontentedness’”.
A Teacher can support and encourage Students to learn, reflect, and practice these
Teachings but it is the Student who will need to apply the effort and energy through
determination, dedication, and diligence to learn, reflect, and practice these Teachings to
experience the results of a peaceful, calm, serene, and content mind with joy -
permanently. The mind can completely and entirely eliminate 100% of all
discontentedness through applying effort towards the attainment of Enlightenment.
Every Practitioner will need to do the work to experience the results.
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Heavenly Beings
225


Chapter 65
The Three Surpassing Respects of
the Heavenly Beings
(Tāvatiṃsa)
Monks, in three respects the heavenly beings (Tāvatiṃsa) surpass the people
of Uttarakuru and the people of Jambudīpa.
What three?
(1)In heavenly life span,
(2)in heavenly beauty, and
(3)in heavenly happiness.
In these three respects the heavenly beings surpass the people of
Uttarakuru and the people of Jambudīpa.
(Reference: AN 9.12)


In this Teaching from Gotama Buddha, he shares insight into a few wholesome qualities
that he considers to be highly important possessed by heavenly beings surpassing the
people of Uttarakuru and Jambudīpa.
He shares that there are three qualities that heavenly beings possess surpassing the
people of Uttarakuru and Jambudīpa. Heavenly beings have the qualities of:
1.) Heavenly life span,
2.) heavenly beauty, and
3.) heavenly happiness.
This Teaching alludes to The Buddha pointing out that the people of Uttarakuru and
Jambudīpa do not possess these same qualities.
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Chapter 66
By Reason of Righteous Conduct
‘Master Gotama, what is the cause and condition why some beings here, on
the dissolution of the body, after death, reappear in states without basic
necessities, in an unhappy destination, in perdition, even in hell?
And what is the cause and condition why some beings here, on the
dissolution of the body, after death, reappear in a happy destination, even in
the heavenly world?’
Householders, it is by reason of conduct not in accordance with The
Teachings, by reason of unrighteous conduct that some beings here, on the
dissolution of the body, after death, reappear in states without basic
necessities, in an unhappy destination, in perdition, even in hell.
It is by reason of conduct in accordance with The Teachings, by reason of
righteous conduct that some beings here, on the dissolution of the body,
after death, reappear in a happy destination, even in the heavenly world.
‘We do not understand the detailed meaning of Master Gotama’s spoken
words, which he has spoken in brief without explaining the detailed meaning.
It would be good if Master Gotama would teach us The Teachings so that we
might understand the detailed meaning of his spoken words.’
Then, Householders, listen and attend closely to what I shall say.
Householders, there are three kinds of bodily conduct not in accordance
with The Teachings, unrighteous conduct. There are four kinds of verbal
conduct not in accordance with The Teachings, unrighteous conduct. There
are three kinds of mental conduct not in accordance with The Teachings,
unrighteous conduct.
Householders, there are three kinds of bodily conduct in accordance with
The Teachings, righteous conduct. There are four kinds of verbal conduct in
accordance with The Teachings, righteous conduct. There are three kinds of
mental conduct in accordance with The Teachings, righteous conduct.
(The detailed meaning at Chapter 14 - Ten Courses of Unwholesome Kamma
(Deposited in Hell) and Chapter 45 - Ten Courses of Wholesome Kamma
(Deposited in Heaven) of this book.)
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If, Householders, one who observes conduct in accordance with The
Teachings, righteous conduct, should have the objective: ‘Oh, that on the
dissolution of the body, after death, I might reappear in the company of
well‑to‑do nobles!’ it is possible that, on the dissolution of the body, after
death, he will reappear in the company of well‑to‑do nobles.
Why is that?
Because he observes conduct that is in accordance with The Teachings,
righteous conduct.
If, Householders, one who observes conduct in accordance with The
Teachings, righteous conduct, should have the objective: ‘Oh, that on the
dissolution of the body, after death, I might reappear in the company of
well‑to‑do Brāhmins!’
… in the company of well‑to‑do Householders! … in the company of the gods
of the heaven of The Four Great Kings! … in the company of the gods of the
heaven of the Thirty‑three … the Yāma gods … the gods of the Tusita heaven
… the gods who excite in creating … the gods who wield power over others’
creations … the gods of Brahmās company … the gods of Radiance … the
gods of Limited Radiance… the gods of Immeasurable Radiance … the gods
of Streaming Radiance … the gods of Glory … the gods of Limited Glory …
the gods of Immeasurable Glory … the gods of Refulgent Glory… the gods of
Great Fruit … the Aviha gods … the Atappa gods… the Sudassa gods … the
Sudassī gods … the Akaniṭṭha gods … the gods of the base of infinite
space… the gods of the base of infinite consciousness … the gods of the
base of nothingness … the gods of the base of neither
perception‑nor‑non‑perception!’ it is possible that on the dissolution of the
body, after death, he will reappear in the company of the gods of the base of
neither perception‑nor‑non-perception.
Why is that?
Because he observes conduct in accordance with The Teachings, righteous
conduct.
If, Householders, one who observes conduct in accordance with The
Teachings, righteous conduct, should have the objective: ‘Oh, that by realizing
for myself with direct knowledge (experience) I might 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!’ - it is possible that, by realizing for
himself with direct knowledge (experience), he will 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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Why is that?
Because he observes conduct in accordance with The Teachings, righteous
conduct.
(Reference: MN 41)


In this Teaching from Gotama Buddha, he shares what leads to rebirth in the realm of hell
and what leads to rebirth in the heavenly realm.
It is one’s own decisions to either have unwholesome or wholesome conduct. It is our
own decisions that lead to the results we experience in this life and, if needed, future
lives.
There is no being that is judging us on the totality of our entire life to determine if we
should permanently go to a bad place or a good place, but instead, it is our own
decisions that determine the results we experience in this life or as we move through The
Cycle of Rebirth. This is The Natural Law of Kamma.
Kamma, or The Natural Law of Kamma, refers to the fact that everything in life has a
“cause and effect” or “action and result”. Essentially, our intentions, speech, and actions,
wholesome or unwholesome, have an effect on us. One way to think of Kamma is that
Kamma is “the results of our own decisions” or “the effects of our own decisions”.
You may have been exposed to the word “Karma” which is referring to the same natural
law but using a different language. Karma is from the Sanskrit language while Kamma is
from the Pāli language. The source of Gotama Buddha’s Teachings is in the Pāli language.
Those who are learning and practicing these Teachings from The Pāli Canon, the most
complete source of Gotama Buddha’s Teachings, will typically use the word “Kamma”
instead of “Karma”.
All of Gotama Buddha’s Teachings center on the importance of “not doing any harm”. By
doing harm to other beings, we do harm to ourselves because of The Natural Law of
Kamma.
If we put out wholesome intentions, speech, and actions, wholesomeness will come back
to us. With wholesome and pure intentions, speech, actions, and livelihood, we know that
our life will be wholesome, calm, steady, and peaceful as we eliminate more and more
attachments on our pursuit to Enlightenment.
Likewise, if our intentions, speech, actions, and livelihood are unwholesome,
unwholesome things will come back to us. If we harm other beings, through our
intentions, speech, actions, or livelihood, harm will return back to us.
Kamma is not necessarily instantaneous or immediate. It may not come back in exactly
the same form we put it out in. For example, if we put calm, steady, kind, and polite
waves into the world’s seas, that’s what will come back to us. Maybe not immediately, but
over time we will see this steadiness and calmness come back to us.
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Conversely, if we put out damaging and vicious waves into our world’s seas, then that is
what will come back to us. Fierce, strong, and violent waters will create havoc and floods
in our life. Kamma is not a system of rewards and punishments but instead a natural law
of “cause and effect” or “action and results” - the results of our decisions.
Kamma does not need to be feared. The Natural Law of Kamma needs to be understood
so that we can make wise choices in our life that lead to a more peaceful mind and a
more peaceful existence for us individually and all of humanity.
There is no fear in these Teachings and there is no fear in Kamma.
The only one who fears Kamma is the person who does not understand The Natural Law
of Kamma and is unable to make wise decisions that would lead to a more peaceful
existence.
The more you learn and practice The Teachings of Gotama Buddha, the more awakened
the mind will become to The Natural Law of Kamma and the better decisions one can
make. This will result in a more peaceful existence to include a peaceful, calm, serene,
and content mind with joy.
Gotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma
to awaken the mind to better life choices that lead to an improved existence.
Each person has 100% ability to make decisions in their life, these are personal choices.
Based on the personal choices we make, the resulting effect will be experienced. This is
our Kamma.
The Natural Law of Kamma is something that is talked about in modern society but
oftentimes as a joke or said in passing. Kamma is sometimes thought to be a mystical or
mysterious concept. However, Kamma is the governing factor of all things in life through
“cause and effect” or “action and result”.
Kamma is the results or effects of our own decisions. It is a natural law that exists, and
Gotama Buddha’s Teachings are awakening the mind to deeply understand this natural
law, so that you can make good wholesome decisions to function peacefully in life.
Through understanding The Natural Law of Kamma, you will make much better decisions
in life and, thus, experience better results.
There is no one that governs this natural law or oversees its functioning. The Natural Law
of Kamma just exists and it is absolutely one-hundred percent truth.
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Examples of Kamma are:
1.) You murder someone and then you are put into jail. Your quality of life is impacted by
becoming worse.
2.) You steal something and then you are put into jail and people steal from you. Your
quality of life is impacted by becoming worse.
3.) You commit sexual misconduct having sexual contact with a person already involved
in a relationship. This relationship is discovered, and the partner finds you and a verbal
and/or physical attack transpires. Your quality of life is impacted by becoming worse.
4.) You are someone who speaks with false truth through lying, gossip, and slander.
People cannot trust your words and you find it difficult to have relationships, conduct
business, and people constantly lie to you. Your quality of life is impacted by becoming
worse.
5.) You take substances becoming heedless and find yourself lacking concentration or
mindfulness with the inability to focus on work, relationships, and everyday activities. Your
quality of life is impacted by becoming worse.
When our intentions, speech, actions, and livelihood are pure without craving, anger, or
ignorance (unknowing of true reality), we are creating wholesome Kamma for ourselves,
thus, goodness will come back to us.
Three Causes for the Origination of Unwholesome Kamma
Monks, there are these three causes for the origination of (unwholesome) Kamma.
What three?
(1) Craving (Desire/Greed/Attachment) is a cause for the origination of (unwholesome)
Kamma;
(2) Anger (Hatred/Ill Will) is a cause for the origination of (unwholesome) Kamma;
(3) Ignorance (Delusion/Unknowing of True Reality) is a cause for the origination of
(unwholesome) Kamma.
(Gotama Buddha)
(Reference: AN 3.34)
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Three Causes for the Origination of Wholesome Kamma
Monks, there are these three causes for the origination of (wholesome) Kamma.
What three?
(1) Non-Craving (Generosity) is a cause for the origination of (wholesome) Kamma;
(2) Non-Anger (Loving-kindness) is a cause for the origination of (wholesome) Kamma;
(3) Non-Ignorance (Wisdom) is a cause for the origination of (wholesome) Kamma.
(Gotama Buddha)
(Reference: AN 3.34)
It is the goal of Gotama Buddha’s Teachings to eliminate The Three Poisons (i.e. The
Three Unwholesome Roots) of craving/greed, anger/hatred, and ignorance/delusion/
unknowing of true reality realizing non-self and dissolving the ego to attain Enlightenment.
This is the awakened mind that can be peaceful and co-exist with others peacefully.
Through eliminating these Three Poisons, one has eliminated all the unwholesome roots
that create unwholesome Kamma, thus, Enlightenment will be attained. The more people
who attain the mental state of Enlightenment, the more peaceful existence all of humanity
will experience. Through everyone actively pursuing Enlightenment, the world will
gradually become a more peaceful place to exist.
Always keep in mind that the goal of The Path to Enlightenment is to attain
Enlightenment in this life and to not experience rebirth. But, if one does need to
experience rebirth, as part of The Buddha’s Teachings, he is explaining how and why
that occurs.
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and the book “The Natural Law of Kamma” (Volume 6).
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Chapter 67
Why Is One Gift Not of Great Fruit and Benefit
While the Other Is?
‘Venerable Sir, why is it that one gift is not of great fruit and benefit while the
other is?’
Here, Sāriputta, someone gives a gift with expectations, with a bound mind,
looking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will
make use of this.’ He gives that gift to an Ascetic or a Brāhmin: food and
drink; clothing and vehicles; garlands, scents, and ointments; bedding,
dwellings, and lighting. Having given such a gift, with the breakup of the
body, after death, he is reborn in companionship with the heavenly beings
[ruled by] The Four Great Kings. Having exhausted that Kamma, psychic
potency, glory, and authority, he comes back and returns to this state of
being.
But, Sāriputta, someone does not give a gift with expectations, with a bound
mind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed
away, I will make use of this’. Rather, he gives a gift, [thinking]: ‘Giving is
good’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing
and vehicles; garlands, scents, and ointments; bedding, dwellings, and
lighting. Having given such a gift, with the breakup of the body, after death,
he is reborn in companionship with the Tāvatiṃsa heavenly beings. Having
exhausted that Kamma, psychic potency, glory, and authority, he comes
back and returns to this state of being.
He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift,
[thinking]: ‘Giving was practiced before by my father and forefathers; I should
not abandon this ancient family custom’. He gives that gift to an Ascetic or a
Brāhmin: food and drink; clothing and vehicles; garlands, scents, and
ointments; bedding, dwellings, and lighting. Having given such a gift, with
the breakup of the body, after death, he is reborn in companionship with the
Yāma heavenly beings. Having exhausted that Kamma, psychic potency,
glory, and authority, he comes back and returns to this state of being.
He does not give a gift, [thinking]: ‘Giving was practiced before by my father
and forefathers; I should not abandon this ancient family custom’, but rather
he gives a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that
I who cook should not give to those who do not cook’. He gives that gift to
an Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,
scents, and ointments; bedding, dwellings, and lighting. Having given such a
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gift, with the breakup of the body, after death, he is reborn in companionship
with the Tusita heavenly beings. Having exhausted that Kamma, psychic
potency, glory, and authority, he comes back and returns to this state of
being.
He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t
right that I who cook should not give to those who do not cook’, but rather
he gives a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,
Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja,
Vāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so I will share a
gift’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing
and vehicles; garlands, scents, and ointments; bedding, dwellings, and
lighting. Having given such a gift, with the breakup of the body, after death,
he is reborn in companionship with the heavenly beings who excite in
creation. Having exhausted that Kamma, psychic potency, glory, and
authority, he comes back and returns to this state of being.
He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is,
Aṭṭhaka … and Bhagu — held those great sacrifices, so I will share a gift’,
but rather he gives a gift, [thinking]: ‘When I am giving a gift, my mind
becomes tranquil (calm), and energy and joy arise’. He gives that gift to an
Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,
scents, and ointments; bedding, dwellings, and lighting. Having given such a
gift, with the breakup of the body, after death, he is reborn in companionship
with the heavenly beings who control what is created by others. Having
exhausted that Kamma, psychic potency, glory, and authority, he comes
back and returns to this state of being.
He does not give a gift, [thinking]: ‘When I am giving a gift, my mind
becomes tranquil (calm), and energy and joy arise’, but rather he gives a gift,
[thinking]: ‘It’s an enhancement of the mind, an accessory of the mind’. He
gives that gift to an Ascetic or a Brāhmin: food and drink; clothing and
vehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.
Having given such a gift, with the breakup of the body, after death, he is
reborn in companionship with the heavenly beings of Brahmā’s (God’s)
company. Having exhausted that Kamma, psychic potency, glory, and
authority, he does not come back and return to this state of being.
This, Sāriputta, is the reason why a gift given by someone here is not of great
fruit and benefit. And this is the reason why a gift given by someone here is
of great fruit and benefit.
(Reference: AN 7.52)


In this Teaching from Gotama Buddha, he shares how a gift that is given is either of great
fruit and benefit or not.
The Buddha explains that giving a gift with expectations, with a bound mind, looking for
rewards, thinking that one will make use of that gift in the future, that gift is not of great
benefit. A gift given in these circumstances means a Practitioner still has craving/desire/
attachment, thus, the gift is not of great benefit.
The Buddha further explains additional criteria of giving that hinders one from
experiencing the best results from practicing generosity.
- Someone does not give a gift with expectations, with a bound mind, looking for
rewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this’.
Rather, he gives a gift, [thinking]: ‘Giving is good’.
- He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift, [thinking]:
‘Giving was practiced before by my father and forefathers; I should not abandon this
ancient family custom’.
- He does not give a gift, [thinking]: ‘Giving was practiced before by my father and
forefathers; I should not abandon this ancient family custom’, but rather he gives a gift,
[thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give
to those who do not cook’.
- He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I
who cook should not give to those who do not cook’, but rather he gives a gift, [thinking]:
‘Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāmaheavenly being,
Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held
those great sacrifices, so I will share a gift’.
- He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,
Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,
Kassapa, and Bhagu — held those great sacrifices, so I will share a gift’, but rather he
gives a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil (calm), and
energy and joy arise’.
Sometimes a Practitioner gives without fully understanding these Teachings, and while
not a “great benefit” there is some benefit. There are situations where in order to start
practicing generosity, one needs to give and start breaking down the wall of reluctancy to
give. While it would be of a much greater benefit to give without any expectation of
anything in return, that may be something that a Practitioner needs to gradually develop
and might choose to start giving as a way to cultivate a mind that does give without any
expectations.
The Buddha explains that someone who gives with expectations, with a bound mind,
looking for rewards, thinking that one will make use of that gift in the future will ultimately
be reborn because there is still craving/desire/attachment in the mind. Craving is the fuel
that causes rebirth. If there is craving at the time of death, there will be rebirth. If there is
birth, there will be sickness, aging, and death. Discontentedness will continue.
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