In this Teaching from Gotama Buddha, he shares The Five Precepts providing basic
guidance to significantly reduce unwholesome outcomes or results in our life (i.e.
unwholesome Kamma).
Gotama Buddha gave us guidance to conduct life without harm to other beings or
ourselves. In his Teaching titled “The Five Precepts”, he provides some basic guidance
that when learned and practiced, will significantly reduce the harm you are causing in the
world.
These are not commandments nor rules to follow, rather how to ensure you are not
causing harm to others or yourself. By causing harm to others, we cause harm to
ourselves by The Natural Law of Kamma. Through practice of these precepts, you will
drastically eliminate unwholesome Kamma production and, thus, experience a more
peaceful and content existence.
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It is The Eight Fold Path that completely and fully extinguishes all unwholesome Kamma
through the production of only wholesome Kamma, but here in The Five Precepts, we
gain more insight into Right Speech and Right Action to further help us understand The
Eight Fold Path. Through making wholesome choices in our life, we will experience
wholesome outcomes. Through making unwholesome choices in our life, we will
experience unwholesome outcomes. It is always our choice of whether we choose to
make decisions based on wholesome or unwholesome Teachings and then we
experience the results according to our choices. That is our Kamma or the results of our
decisions.
Gotama Buddha’s Teachings are not to control an individual nor dictate what they should
or should not do. But instead, provide guidance that when practiced, will lead to
Enlightenment, liberation of the mind, a peaceful and content mind and, thus, a peaceful
and content life. Everything in this practice is attained through personal free will choices.
The Five Precepts will not be a surprise for you as they are all things you have been
taught your entire life. The Five Precepts are required as a minimum for realizing the
benefits of Enlightenment. You can gradually train the mind towards practicing these
Teachings more closely each day rather than feel that you need to make multiple drastic
changes at one time. If you have in the past practiced these precepts or are currently
doing any of these now, good. If not, you can change or slowly modify your conduct to
still seek Enlightenment.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)
will help you to learn The Five Precepts in detail and how to apply them into your life
practice. The following is to help you understand why these precepts are important and
how through practicing them, one is improving the condition of their mind towards the
attainment of Enlightenment. There are additional details shared in the following beyond
what is shared in “Developing a Life Practice: The Path That Leads to Enlightenment”
(Volume 1).
If you have already learned The Five Precepts in (Volume 1), the following content will help
you to further understand The Five Precepts and how to apply them in your life practice
but it is important that you first learn The Five Precepts in Chapter 7 of “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) before learning the content
shared in the following.
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(1) Abandoning the taking of life, refraining from taking life, without stick or sword,
diligent, compassionate, trembling for the welfare of all living beings.
This Precept, or training guidance, is to help a Practitioner to eliminate anger, hatred, and
ill will from the mind. Through training the mind to not cause harm through the bodily
actions of taking a life, then loving-kindness and compassion can be deeply cultivated in
the mind.
- Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
- Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
Notice this precept is not, “preserve all life at all costs”. That is not possible. So, what a
Practitioner is doing through learning and practicing this precept is training the mind to
live compassionately with concern for the welfare of all living beings.
Insect Infestations
Insects that are in your residence may need to be relocated outside which is the best idea
if there aren’t many and they can be easily relocated.
But, there are going to be situations where insects cause an infestation.
There are options available today to eliminate some infestations without taking life, that is
ideal but may require more research to find a service provider who is able to accomplish
this goal.
In some cases, it is not possible to eliminate an infestation without taking the life of the
insects or animals.
In this case, one needs to look at this clearly. If you have already attempted to figure out
how to remove the insects without taking their life, then consider the following:
1.) The insects have been reborn into the animal realm as part of their Kamma, their own
decisions. They are unable to attain Enlightenment in that realm and will need to be
reborn.
2.) The insects are causing harm through their infestation and due to their choice to cause
harm, harm is going to come to them through the need to be killed. This is their Kamma.
3.) This Precept is to guide a Practitioner in eliminating anger, hatred, and ill will from the
mind. Notice the precept is not, “preserve all life at all cost”.
So, if a Practitioner is attempting to find a harmless way to remove the insects but is
unable to do so, then you are “living compassionately for the welfare of all living beings”
and attempting to not harm them. But, due to their Kamma of being an insect and they
are choosing to cause harm, one may need to have them removed through killing as the
only option. That is their Kamma, the results of their decisions.
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Euthanasia and Abortion
There are many options that exist in our lifetime for euthanasia of an animal and even a
human. Procedures to perform an abortion of a growing being is also available. There are
multiple circumstances that might lead one to consider euthanasia or abortion of an
animal or human. There never seems to be a perfect answer and each person needs to
make the personal choice that is right for them and their situation.
It is oftentimes challenging and difficult to make these types of decisions when the
decision arises. A Practitioner can learn these Teachings and consider what they may or
may not do in a given situation prior to the circumstances arriving. Deciding to take the
life of another being through euthanasia or abortion is a significant decision and one
considering this decision should only do so with deep reflection and thought.
Through reflecting on these Teachings and your life practice before presented with the
circumstances where one might need to make a decision on euthanasia or abortion, can
help the mind and development of your life practice as one can consider the options
without the pressure or need to make an immediate decision. By taking the time now to
think through how euthanasia and abortion can affect the mind, you can develop clarity
on whether euthanasia or abortion would even be an option should the circumstances
arise. The mind will be much better at thinking this through now than when the situation
arises.
We use the word euthanasia and abortion to help the mind see these as a medical
procedure and help the mind rationalize the decision. But it is important to see this clearly
in order to make a sound decision.
Euthanasia and abortion are an intentional killing of another being and produces harmful
effects in the world, thus, there will be harm that is returned to a person who chooses to
participate in an intentional killing. Oftentimes, a person who decides for euthanasia or
abortion can feel they are making the best decision in that present moment. But then later
after the procedure and with more reflection, the mind will oftentimes experience deep
regret, guilt, shame, and fear. This is the result of one’s decisions also known as
unwholesome Kamma. The result of our decisions either wholesome or unwholesome is
returned to us and the deep regret, guilt, shame, and fear is part of the consequences of
participating in a decision to intentionally take the life of another being.
Deciding to intentionally take the life of another being, an animal, is a decision that is not
being made by that being. Choosing to kill an animal due to it being sick or ill is not a
decision that the animal is making, that decision is being made by others. An individual is
imposing their will on the other being when in reality, the animal may not make that same
decision for themselves. But oftentimes, due to the human being having painful feelings
due to their cravings/desires/attachments for the animal to be permanently healthy, one
might come to the conclusion that to solve their discontent feelings, they could choose to
intentionally take the life of the animal.
There is no such thing as a compassionate killing.
If an animal or human is reaching the end of life, allowing that to happen naturally is the
best decision. There is no way to take the life of another being compassionately and
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killing a being prematurely actually causes more harm than good for both the animal or
human and the people who are responsible for the decision to take the life.
A being needs to experience as much of their Kamma in each life which will lead to a
better rebirth in the next life. To attain Enlightenment and end The Cycle of Rebirth, an
animal will need to be reborn into future existences. To attain Enlightenment, one needs
to cultivate the mind and extinguish 100% of its unwholesome Kamma in a certain birth.
That is impossible in an animal birth so the animal will need to be reborn.
Ending an animal's life prematurely can affect its next rebirth making it more challenging
for them to escape The Cycle of Rebirth. An animal could continue to be reborn into the
animal realm (or a lower realm) or perhaps it could reach the human realm on its next
rebirth if we provide the animal the opportunity to experience its entire life while in an
animal existence. If they obtain the human state, which is more likely if they are able to
experience their entire natural life, they would then have the ability to attain Enlightenment
in that human rebirth ending 100% of all suffering through escaping The Cycle of Rebirth.
But, through being killed prematurely through euthanasia, an animal will have less of a
chance to be reborn into a better existence with the opportunity to attain Enlightenment
ending the continued displeasure and despair associated with birth, sickness, aging, and
death.
Enlightenment is the solution to the problem of death because without birth there is no
death. The goal would be for this being to obtain a human rebirth and then attain
Enlightenment so they are no longer reborn into displeasure and despair. When there is
no birth, the problem of sickness, aging, and death is eliminated.
Choosing to end the life of an animal prematurely does not allow the opportunity for the
animal to experience an improved rebirth and therefore, the decision to euthanize an
animal is causing more harm for the animal rather than allowing it to live out its full natural
life and experience an improved rebirth in their next life. The choice to kill the animal is
hindering its progress on The Path to Enlightenment and will also hinder the progress of
the individuals involved in making the decision to take the life of the animal.
Euthanasia is sometimes seen as an ending of the caregiver’s suffering but prolongs the
being’s suffering due to extending its time in The Cycle of Rebirth.
But even in the perceived ending of the caregiver’s suffering, one can suffer long after the
decision is made to end the life.
Should one participate in euthanasia there is going to be unwholesome Kamma you need
to experience as part of that action. Kamma is “cause and effect” or “action and result”,
essentially the result of our decisions.
While you may feel you are helping the animal experience less suffering through
euthanasia, you will most likely doubt this decision and feel bad about it afterwards
because you know that it was your decision that created the death. Where if you allow the
animal's life to take its natural course, you are less likely to be left with any feelings of
regret, guilt, shame, or fear and you can celebrate the animal’s life appreciating the time
you spent together.
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You can relax the mind knowing that you provided the animal a good home, it lived its
natural life, and it will experience whatever next birth it experiences in a better condition
because it more fully experienced its Kamma in this life and you did not participate in its
death. You only comforted the animal the best you could. Providing end of life comfort is
the best way to practice loving-kindness and compassion not euthanasia.
You need to find the decision that feels right for you. I share this information not to
influence your decision but to share what I would consider in facing this same decision.
I would not end the life but rather, allow the animal to experience its full natural life more
fully experiencing its Kamma because that will set up the next rebirth in the best way
possible for that being and there would be no regret, guilt, shame, or fear that I
participated in a death. Instead, focusing on providing end of life comfort will produce the
best results because one is practicing generosity, loving-kindness, and wisdom.
This is your decision and you need to find the answer that works for you.
Abortion is going to produce the same results in the mind of the Practitioner as
euthanasia.
People who are involved in the decision to take the life of a baby that is still in the womb
will oftentimes struggle with regret, guilt, shame, or fear for many years as a result of their
decision to abort a child. The decision whether to have an abortion is for the individuals
involved to make, not anyone else. Each person will need to make the decision that is
best for them in that present moment based on the unique circumstances that only the
individuals involved are capable to understand, evaluate, and then make an appropriate
decision.
The guidance that is provided here is to help you understand that any residual or long
lasting discontent feelings that result from the taking of a life are the unwholesome results
of this unwholesome decision. There should be no judgment of individuals who choose to
have an abortion, as the decision is theirs to make and only affects the individuals
involved in the decision. It is not wise for people outside of a situation to tell others how
they should or should not make decisions in their life, as those decisions only affect the
people who are making the decision.
This is your decision and you need to find the answer that works for you.
(2) Abandoning the taking of what is not given, living purely, accepting what is given,
awaiting what is given, without stealing.
This Precept, or training guidance, is to help a Practitioner to eliminate craving/desire/
attachment also referred to as “greed”.
Training the mind to eliminate longing with a strong eagerness for material possessions is
highly beneficial to the mind. If a Practitioner longs to acquire material possessions, the
mind will experience discontentedness being unable to attain Enlightenment.
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(3) Abandoning un-chastity. Abandoning sexual relations with women [men] who are
protected by their mother, father, mother and father, brother, sister, or relatives; who
are protected by their Teachings; who have a husband [wife or partner]; whose
violation entails a penalty; or even with one who has been garlanded by a man
[woman] as a sign of engagement.
This Precept, or training guidance, is to help a Practitioner to reduce the fetter/taint/
pollution of “sensual desire” from The Ten Fetters while training the mind to be loyal,
honest, and trustworthy.
(4) Abandoning false speech, refraining from false speech, a truth-speaker, one to
be relied on, trustworthy, dependable, not a deceiver of the world.
This Precept, or training guidance, is to help a Practitioner to develop honesty and be
trustworthy so that you can be successful in personal and professional relationships. A
Practitioner who deeply practices this precept and the associated guidance on Right
Speech, will develop the ability to help others and accomplish goals through well
developed communication. People you associate with will come to trust and depend on
you viewing you as someone who is reliable.
(5) Refraining from strong drink and sloth-producing drugs (substances that cause
heedlessness), the basis for heedlessness.
This Precept, or training guidance, is to help a Practitioner to develop mindfulness or
awareness of mind with concentration while practicing harmlessness towards their own
body and mind.
A being would have no ability to attain Enlightenment as long as they are using
substances that cause heedlessness. Substances that cause heedlessness do not help a
Practitioner attain Enlightenment, they only hinder one’s progress. Mindfulness and
concentration, along with a practice of harmlessness, is required to attain Enlightenment.
Polluting the mind with substances that cause heedlessness is not going to allow a
Practitioner to develop these important qualities of mind towards the attainment of
Enlightenment.
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Chapter 45
A Great Gift
Monks, here, a Noble Disciple, having abandoned the destruction of life,
abstains from the destruction of life.
By abstaining from the destruction of life, the Noble Disciple gives to an
immeasurable number of beings freedom from fear, hostility, and harm.
He himself in turn enjoys immeasurable freedom from fear, hostility, and
harm. This is the first gift, a great gift, highest, of long standing, traditional,
ancient, untainted and never before tainted, which is not being tainted and
will not be tainted, not refused by wise Ascetics and Brāhmins.
This is the stream of merit, stream of the wholesome, nutriment of
peacefulness - heavenly, ripening peacefulness, conducive to heaven – that
leads to what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
(The other 4 precepts which are abstaining from taking of what is not given,
abstaining from sexual misconduct, abstaining from lying, and abstaining
from consuming substances that cause heedlessness, are repeated with The
Buddha’s guidance.)
There are, Monks, these five gifts, great gifts, highest, of long standing,
traditional, ancient, untainted and never before tainted, which are not being
tainted and will not be tainted, not refused by wise Ascetics and Brāhmins.
(Reference: AN 8.39)
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In this Teaching from Gotama Buddha, he explains how through practicing The Five
Precepts that a Practitioner “gives to an immeasurable number of beings freedom from
fear, hostility, and harm”.
It is through learning, reflecting, and practicing The Five Precepts that a Practitioner
significantly reduces the harm they cause in the world. This is beneficial to one’s own
mind and life. You will experience that through significantly reducing harm you cause in
the world through practicing The Five Precepts, there will be less harm that comes to you.
It is The Eight Fold Path that helps a Practitioner learn and practice Teachings that
completely eliminates 100% of all harm one is causing in the world, thus, they will be
producing only wholesome Kamma. Extinguishing all unwholesome Kamma through
producing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome
Kamma and will eventually experience Enlightenment through continued progress on The
Path to Enlightenment.
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Chapter 46
The Eight Precepts
The Uposatha Precepts
(1)I too shall abandon and abstain from the destruction of life; with the rod
and weapon laid aside, diligently and kindly, I too shall reside
compassionate toward all living beings.
(2)I too shall abandon and abstain from taking what is not given; I shall
accept only what is given, awaiting what is given, and be honest in mind,
free of theft.
(3)I too shall abandon sexual activity and observe celibacy, living apart,
abstaining from sexual intercourse, the common person’s practice.
(4)I too shall abandon and abstain from false speech; I shall be a speaker of
truth, an adherent of truth, trustworthy and reliable, not a deceiver of the
world.
(5)I too shall abandon and abstain from liquor, wine, and intoxicants
(substances that cause heedlessness), the basis for heedlessness.
(6)I too shall eat once a day, abstaining from eating at night and from food
outside the proper time.
(7)I too shall abstain from dancing, singing, instrumental music, and
unsuitable shows, and from adorning and beautifying myself by wearing
garlands and applying scents and fragrance.
(8)I too shall abandon and abstain from the use of high and luxurious beds; I
shall lie down on a low resting place, either a small bed or a straw mat.
(Reference: AN 3.70)


It would be wise to ensure there is a deep understanding of The Five Precepts prior to
learning the content in this Chapter.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to Enlightenment”
(Volume 1) and Chapter 44 of this book.
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In this Teaching from Gotama Buddha, he shares The Eight Precepts providing refined
basic guidance to significantly reduce unwholesome outcomes or results in our life (i.e.
unwholesome Kamma) with additional guidance to help one attain Enlightenment through
deeper training to eliminate certain fetters/taints/pollution of the mind.
Precepts 1, 2, 4, and 5 all remain the same as in The Five Precepts with the third precept
being enhanced and the 6th, 7th, and 8th Precepts being added for further guidance.
Whether a Practitioner chooses to practice The Five Precepts or The Eight Precepts is a
personal choice. A Practitioner who chooses to practice The Eight Precepts will find more
benefit in choosing to learn and practice this additional guidance. To experience the
benefit of practicing The Eight Precepts, a Practitioner would need to implement these
into their life practice on a consistent and ongoing basis. Practicing these precepts for a
“day or two” “here or there” will not produce the results of long term consistent practice
of this training guidance.
A Practitioner might choose to start with learning and practicing The Five Precepts and
then later, as their practice develops, choose to more deeply learn and practice The Eight
Precepts for deeper training of the mind.
1.) The Third Precept is guiding a Practitioner to “abandon sexual activity and observe
celibacy, living apart, abstaining from sexual intercourse, the common person’s practice”.
This Precept will help a Practitioner to eliminate the fetter/taint of “sensual desire” from
the mind. All of The Ten Fetters need to be eliminated from the mind for a Practitioner to
attain Enlightenment. One of the fetters/taints/pollutions of the mind is “sensual desire”.
One of the strongest sensual desires that many human beings experience is the sensual
desire of sexual contact.
Through a Practitioner choosing to eliminate sexual contact by practicing this precept,
they can actively work to train the mind to eliminate sensual desire bringing them closer
to Enlightenment.
A Practitioner would need to first gradually eliminate the action of sexual contact then
gradually eliminate the mind’s craving/desire/attachment to sexual contact to fully liberate
the mind from this fetter/taint/pollution.
There is nothing wrong or immoral with having sexual intercourse but, a mind that has the
fetter of sensual desire will still experience discontentedness. When or if a Practitioner
chooses to eliminate sexual contact from their life practice, is a personal choice for each
Practitioner. A Practitioner could attain the first and second Stage of Enlightenment while
maintaining a healthy sexual life enjoying the benefits of training the mind to this point.
Then, when and if they choose, a Practitioner can work on eliminating the remaining
fetters/taints bringing the mind into the third and fourth Stage of Enlightenment which
would include eliminating sexual contact to eliminate the fetter/taint/pollution of sensual
desire.
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2.) The Sixth Precept is also to train the mind to eliminate the fetter/taint/pollution of
mind referred to as “sensual desire”. Another strong sensual desire for each human being
is that of ingesting food to please the tongue.
The Sixth Precept is to “eat once a day, abstaining from eating at night and from food
outside the proper time”. Outside the proper time would be after midday or 12:00 PM.
This Precept helps guide one to eliminate craving/desire/attachment to food training the
body and mind to practice moderation in eating. If the body and mind are allowed to
crave and desire food, there will be excessive eating and discontentedness associated
with food intake. The mind will oftentimes crave and desire certain foods and become
discontent when it does not have those foods.
This Precept helps one to reduce food cravings so that they can use food to sustain life
rather than experience emotional eating, attempting to create pleasant feelings in the
mind through the sensual desire of The Six Sense Bases.
Ordained Practitioners have this precept built into their training guidelines practiced in the
Temple environment. Ordained Practitioners are choosing to practice a discipline that is
beyond that of Household Practitioners and is more conducive to producing
Enlightenment but it is not guaranteed. There are aspects of the training guidance
practiced by Ordained Practitioners that Household Practitioners can understand and
adapt for household life helping them to attain Enlightenment. This is one of the training
guidelines primarily practiced by Ordained Practitioners but can be applied to household
life if one chooses.
Household Practitioners will need to have more vigilance and independent discipline to
learn and practice a precept such as this, along with many other Teachings. One way a
Household Practitioner could eliminate sensual desire for food, in addition to this precept
and other training guidance, would be to allow others to choose your food for you.
Through removing your choice of food, you can then eat whatever food is selected
training the mind to be content with whatever is selected.
If you are a frequent visitor to restaurants, ask a food server or employees at the
restaurant “what do they suggest to eat”. Whatever they reply, you can accept that as the
meal you will eat. This way, you are removed from the decision to please the senses and
are able to train the mind to consider food as serving only one purpose, to sustain the
physical body. Food is to sustain life, not to please the tongue or mind.
That is not to say that we are unable to have enjoyable food. But, if the mind is craving/
desiring/attached to specific foods, then it will experience discontentedness when those
foods are not available. To train the mind to eliminate the sensual desire for food, you will
need to take an active role in training the mind to view the purpose of food as only to
sustain this life. To do that, you may need to have others select your food for you, eat only
once a day, and eat prior to midday or 12:00 PM.
There are other options for how to accomplish this goal and a Teacher should be
consulted to inquire on the various options you might employ.
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3.) The Seventh Precept is also to train the mind to eliminate the fetter/taint/pollution of
mind referred to as “sensual desire” and to help a Practitioner eliminate “the self” to
realize The Universal Truth of Non-self.
There is no harm in observing “dancing, singing, or instrumental music” (i.e.
entertainment) but, if a Practitioner is looking to eliminate all craving/desire/attachment
which is causing discontentedness in the mind, one may need to eliminate these from
their life for a period of time to observe if there is any arising discontentedness such as
boredom or loneliness. If the mind has a longing with a strong eagerness for
entertainment (i.e. craving/desire/attachment) always looking to seek pleasant feelings,
then it is welcoming in painful feelings and feelings that are neither painful-nor-pleasant.
Through gradually eliminating entertainment for a period of time (6-12 months), a
Practitioner can essentially strip down their life practice observing any arising
discontentedness and then cutting it off to let it go. In doing so, a Practitioner can
become aware of any cravings/desires/attachments in the mind and eliminate them.
Through eliminating entertainment, a Practitioner can then more readily observe the mind
and skillfully eliminate craving/desire/attachment so that there will no longer be
discontentedness associated with yearning for entertainment. Then, once this is
accomplished and the Practitioner is observing the mind is peaceful and content, even
without entertainment for an extended period of time, they might choose to gradually and
selectively reintroduce entertainment but, with the knowledge that the mind has no
craving for entertainment and is not covering up discontentedness such as boredom or
loneliness.
Unsuitable shows would be entertainment that causes harm to the individuals who
participate in the event or causes harm to your own mind. You might consider that events
like boxing, mixed martial arts (MMA), dancing with nudity (i.e. Gogo Bars), animal circus
shows, etc. are all going to cause harm to the beings participating in the show and can
also arise aggression or sensual desire in the mind of one in the audience.
Whether you choose to view a show such as this or any other entertainment is your own
personal choice. Through choosing to view an “unsuitable show”, a Practitioner could be
negatively affecting the condition of their mind making their path to Enlightenment more
challenging. This Teaching from The Buddha helps a Practitioner understand that through
choosing to eliminate dancing, singing, instrumental music, and unsuitable shows, they
will be able to more actively train the mind towards the attainment of Enlightenment.
The Universal Truth of Non-self is a critical Teaching to understand in order to attain the
First Stage of Enlightenment eliminating the fetter/taint/pollution of “personal existence
view”. The Universal Truth of Non-self is shared in this same book series in the book
“Developing a Life Practice: The Path That Leads to Enlightenment” in Chapter 4 and
Chapter 16. A Practitioner will need to work closely with a Teacher to deeply understand
The Universal Truth of Non-self and to eliminate the fetter/taint/pollution of “personal
existence view”.
The guidance shared by The Buddha to eliminate “adorning and beautifying myself by
wearing garlands and applying scents and fragrance” is to help the mind disassociate
with the body being “the self” or “who you are”. Just eliminating this from your life
practice without the associated understanding and additional practices to realize non-
self, would not necessarily produce the needed results in your life practice and to the
mind. Instead, understanding that this aspect of The Eight Precepts is guidance towards
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realizing non-self, a wise Practitioner can use this precept and their understanding of The
Universal Truth of Non-self to more deeply train the mind to realize non-self while working
directly with a Teacher who is familiar with how to train the mind to realize non-self.
Tattoos and Body Piercings
It is important to understand that with The Teachings of The Buddha on The Path to
Enlightenment, there are no rules or requirements of what to do or not do. Instead, The
Buddha is providing you guidance on how to train the mind through gaining wisdom to be
able to experience “a better way of life” where the mind no longer struggles and has
difficulties due to pollutions of mind that cause struggles and difficulties in one’s life.
He is providing guidance for you to gain wisdom, thus, make wiser decisions that lead to
more wholesome outcomes in your life.
The primary thing you are gaining wisdom about are The Natural Laws of Existence to
include, The Natural Law of Kamma. In addition, he explains the causes of problems in
the mind and the solutions of how to eliminate those and it is always your choice of what
to do or not do.
There are no rules or requirements of what you should or should not do but instead, you
are learning wisdom that then guides your decision making in life leading to improved
outcomes due to making wiser decisions that lead to wholesome outcomes.
There are certain pollutions in the mind that keep it hindered and stuck in the
unEnlightened state continuing to make unwise decisions that lead to unwholesome
results. It is not until a Practitioner understands the problems that they can then apply the
solutions and resolve the struggles and difficulties of living life with a mind that is
polluted.
As part of this, one needs to eliminate cravings/desires/attachments.
There are two ways to eliminate cravings/desires/attachments.
1.) Through training the mind to “cut it off and let it go” no longer chasing after the objects
of its affection which is only going to produce discontentedness in the mind.
2.) By fulfilling the craving/desire/attachment.
There is no requirement for an individual to sustain life to get a tattoo/body piercing but
oftentimes, when the mind views the body as being “who you are” based on the fetter/
taint/pollution of mind described in The Ten Fetters as “personal existence view”, the
mind can have a craving/desire/attachment to adorning and decorating the body with
various things including tattoos or body piercings.
So you are always free to make whatever decisions you feel are best for your life. And as
you learn more and more of the problems in the unEnlightened mind and the solutions to
those problems, then your decisions will be more informed based on the wisdom you
have cultivated.
Tattoos and body piercings are oftentimes the mind’s way of decorating the body thinking
that this is going to provide some type of lasting satisfaction in the mind, but this is part
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of the mind’s craving due to ignorance (unknowing of true reality) described in The Three
Poisons, The Three Unwholesome Roots, or The Three Fires. There can be a craving/
desire for a tattoo/body piercing and this only reinforces the fetter/taint/pollution of mind
described as “personal existence view” which will lead to discontent feelings in the mind.
Whether you choose to get a tattoo/body piercing or not get one, is a personal choice.
If you are thinking about getting a tattoo/body piercing, you might think about “why”,
“how does this help you in life?”, and “what is the benefit of the tattoo/body piercing?”. Is
this the mind craving/desiring something and is it going to be satisfied with just one
tattoo/body piercing or is the craving/desire only going to persist and the mind is going to
“want” the next one and the next one and the next one?
Or, are you getting one tattoo/body piercing and this is to fulfill a certain craving/desire
and after that, it is going to be completely finished and done?
Or, would it be wiser to completely eliminate this from the mind and not get a tattoo/body
piercing directing those resources towards something else in life that would contribute to
sustaining life and training the mind?
If your goal is to train the mind to eliminate the fetter/taint/pollution of mind described as
“personal existence view”, one would not get a tattoo/body piercing. But, if your goal is to
eliminate a craving/desire/attachment and getting an actual tattoo/body piercing is what
will help you accomplish that goal because one is having difficulties to “cut it off and let it
go”, then perhaps you might decide to get the tattoo/body piercing.
Again, the choice is yours and you will need to think through the reasoning, the resources
you have available to you, and the goals you have in life towards continued progress in
life and on The Path to Enlightenment.
What is most important to you and what are you looking to accomplish in this life?
4.) The Eighth Precept shares guidance from Gotama Buddha for a Practitioner to
“abandon and abstain from the use of high and luxurious beds; I shall lie down on a low
resting place, either a small bed or a straw mat”.
This Precept, or training guidance, is to help a Practitioner to eliminate the fetter/taint/
pollution of “conceit”.
Conceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)
Conceit is one of the higher fetters and needs to be eliminated to attain Enlightenment.
There are multiple aspects of one’s practice that need to be improved to eliminate conceit
from the mind and there are many ways to accomplish that goal. One aspect of the
training approach shared by The Buddha is to not sleep on high or luxurious beds but
instead, to sleep close to the floor. Lowering one’s location to sleep helps the mind
become more humble and “down to earth”. By ensuring one is not sleeping in highly
luxurious bedding, the mind can move to the middle becoming accustomed to sleeping in
standard accommodations that are comfortable for sleep but does not provide the mind
the opportunity to feel magnificent, lavish, or extravagant.
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Extremely plush or lavish bedding can create a feeling of superiority in the mind
producing high degrees of conceit rather than working to eliminate conceit. Each
Practitioner will need to find the middle choosing to sleep in a low position that does not
create a feeling of superiority in the mind.
If you have been born and raised in a culture where sleeping on the floor is not the norm,
this training guidance may sound a bit odd. However, if you practice this Teaching or any
of the other Teachings from The Buddha, you can see the truth for yourself that it does
work to gradually eliminate conceit.
Getting down onto the floor and raising up from the floor multiple times a day as you
enter and exit your sleeping area will gradually train the mind to become more humble
and promote the elimination of conceit which is part of the ego.
The ego needs to be dissolved 100% to attain Enlightenment. If there is still ego in the
mind, the mind will not be able to experience liberation or Enlightenment.
You might decide to place a mattress or other sleeping aids directly on the floor. There are
also some bed manufacturers who have designed beds that sit low to the floor. There are
many options to consider and this is one aspect of learning and practicing The Teachings
that can be revolutionary and life changing. As a Practitioner gradually works to eliminate
the ego and eventually does eliminate the ego, the mind can then reside more peaceful,
calm, serene, and content with joy because it is no longer projecting arrogance, pride,
judging, measuring or comparing as superior or inferior to others. The ego can be
completely dissolved and the Practitioner will experience more liberation or freedom from
strong feelings once they have accomplished this goal.
Never Assume The Ego Has Been Eliminated
We must always and forever develop our practice to “eliminate ego” and never “assume”
it has been extinguished. The ego will always attempt to get you to think it has been
eliminated as it is like a bad tenant that never pays rent and does not want to leave.
The moment the mind convinces you that the ego has been eliminated is a moment that
you know that ego still exists. Instead, never assume the ego has been eliminated and
constantly work towards being humble and down to earth in any and all situations.
A Practitioner who learns and practices these Teachings from Gotama Buddha will
develop profound wisdom. It is especially important for one who has deep wisdom to
always practice being humble. A truly wise individual is wise enough to know to always
practice being humble and has no need to project arrogance, pride, judge others, or
otherwise allow conceit into the mind or into their daily interactions.
There is no benefit in projecting self image, self identity, arrogance, pride, judging others,
measuring and comparing one’s self as being superior or inferior to others. You will find
that your personal and professional relationships will blossom when personal existence
view and conceit is eliminated.
Through eliminating the fetter of personal existence view and conceit, the mind can reside
peaceful and calm no matter what is or is not happening around them.
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The ego props us up and protects “who we think we are” and “our self image”. It is very
difficult for one to see their own ego.
There is no need to mentally protect yourself from anyone when there is “no self”. A
peaceful, calm, serene and content mind with joy that does no harm, only needs to walk
with “wisdom and a smile”.
A wise person only needs to walk with wisdom and a smile. They have no desire to
project a self image, self identity, arrogance, pride, judge others, or measure and compare
themselves as superior or inferior. A wise person knows there is no benefit in doing so
therefore they only need to walk with wisdom and a smile.
The ego is held deeply inside the mind and blocks us from realizing our full potential
because we “think” we already know who we are and what we should be doing in the
future. It blocks us from healthy relationships and connecting to other beings with a pure
mind and pure intentions.
The ego can block us from learning and growing with other beings because we think we
already “know it all”.
Dissolving the ego is easier said than done. Because we have spent a lifetime acquiring
the ego and many countless hours thinking about what we want to do in the future, it is
very hard to let go of the ego. There is self image and self identity along with many other
attributes attached to the ego and if we hold on to this aspect of the mind, we will create
discontentedness for ourself, never being able to fully experience the Enlightened mind.
To reach Enlightenment, the ego must be dissolved, dismantled, and eradicated. The ego
serves no wholesome purpose.
Detailed explanation of Dissolving The Ego is available in this same book series found in
Chapter 16 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are The Four Stages of Enlightenment?
There are four (4) stages in the attainment of Enlightenment, however, these are for
personal development purposes only. You should not compare or profess to another
person which Stage of Enlightenment you feel you have attained. Self declared attainment
has no beneficial purpose and oftentimes comes from arrogance and pride, the ego, while
being fraught and filled with errors.
One goal of these Teachings is to eliminate arrogance and pride, the ego, therefore, if a
Practitioner is declaring their self determined Stage of Enlightenment, there is still
arrogance and pride. A Practitioner sharing with others what they feel they have attained
is an indication that, the mind is not yet Enlightened.
An Enlightened being would have no need or desire to profess what they feel the mind
has attained. An Enlightened mind is so peaceful, calm, serene, and content with joy that
an Enlightened being will just be enjoying life rather than attempting to convince others or
boasting about what they feel they have attained.
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Self determination of attainment of any Stage of Enlightenment is fraught and filled
with errors.
While one should consistently apply effort towards learning, reflecting, and practicing The
Teachings to include understanding The Four Stages of Enlightenment, these are used for
personal development to guide a Practitioner’s journey assisting you on the path to higher
and higher degrees of attainment not as a way to brag, show off or profess to others what
you feel you have attained. Convincing the mind that it has attained any of these Stages
of Enlightenment or that the mind is actually Enlightened is dangerous for the mind.
The ego is constantly going to be interested to convince the mind it is more Enlightened
than it really is. The ego is equivalent to a “bad tenant” who never pays rent and doesn’t
want to leave the residence. The bad tenant, the ego, needs to be evicted but every time
things move in that direction it tries to convince the mind it is more Enlightened than it
really is because the ego does not want to leave. The bad tenant keeps wanting to stay
but yet provides no benefit whatsoever and continually attempts to convince the mind it is
Enlightened so that the bad tenant, the ego, can stick around.
You need to evict the ego and as long as the mind is convinced that it is experiencing
higher and higher degrees of attainment, then there is the risk or danger that arrogance
and pride will arise, thus, halting any forward progress. With arrogance and pride (i.e. the
ego), the mind will want to measure and compare what it feels it has attained to others
creating unwholesome decisions that produce separation rather than harmony amongst
friendly Practitioners and “all beings”. The mind could become judgmental looking down
on others rather than practicing loving-kindness and compassion with an interest in
seeing all beings attain Enlightenment.
You should never believe you have attained Enlightenment and continuously pursue this
path your entire life. Should you ever feel you have attained Enlightenment and are
“done”, the mind can become “sluggish or complacent” and halt your progress on this
path.
Arrogance and pride can arise in the mind if one becomes absorbed, engrossed or
fascinated with progressing through The Four Stages of Enlightenment. As soon as any
arrogance, pride, or ego arises, the mind is not experiencing Enlightenment.
If any of this is occurring in the mind, the mind is not Enlightened and is essentially
sabotaging a Practitioner’s ability to experience more progress. Through never convincing
the mind that it is truly Enlightened, even when all discontentedness has been eliminated,
then, the mind can continue to reside protected from any potential arising of arrogance
and pride (i.e. the ego), and continue to experience increased benefits as the mind
becomes more and more Enlightened.
While we use the term Enlightenment, this mental state is not a destination that once one
arrives, everything is complete. Instead, as the mind arrives to Enlightenment having
eliminated all discontentedness, a Practitioner can experience increased benefits of the
Enlightened mind as the brilliance and brightness of the Enlightened mind shine through
more and more. If one convinces themselves they are Enlightened and are actually
“done”, then they would not experience the continued and increasing benefits of the mind
entering into an even higher degree of Enlightenment.
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There will be glimpses of Enlightenment as you develop your practice. Whether it be in
meditation, during the daily activities, or for multiple minutes, hours, weeks, months, etc.
as one progresses. These glimpses are similar to a flickering lightbulb that is struggling to
shine bright on a consistent and ongoing basis. These glimpses of Enlightenment help a
Practitioner to observe the possibilities of what one is headed towards and that they are
headed in the right direction. But the mind needs to remain unaffected by these
momentary or elongated and impermanent experiences. The mind needs to remain
unaffected by the improved condition of the mind to be able to experience more and
more awakening of the mind.
The mind could experience multiple minutes, hours, weeks, months, etc. with the
returning of discontentedness at any moment. A wise Practitioner needs to remain
determined, dedicated, and diligent to apply effort watching over the mind with
mindfulness or awareness of mind. If one proceeds without guarding the mind with
mindfulness, then cravings/desires/attachments can emerge from the corners of the mind
producing discontentedness.
Just like the mind will experience flickering and glimpses of Enlightenment as the mind is
developed, the mind will also experience a flickering diminishing of cravings/desires/
attachments and discontentedness.
As discontentedness is gradually being extinguished, the qualities of the Enlightened
mind are continuing to increase. All the while, the Practitioner is having experiences in the
mind they never knew existed and the mind can become quite blissful and elated. It is
important to reside unaffected by these experiences continuing to bring the mind back to
the middle. If the mind takes great pleasure in what it is experiencing, this is dangerous
and risky as the mind then continues to crave these pleasant feelings stalling progress.
This is yet another reason guidance with a Teacher is so important. As the mind moves
and shifts through the preliminary phases of the Jhānas and into The Four Stages of
Enlightenment, a Practitioner is going to need support from someone who has
experienced what they are experiencing. This will allow a Practitioner to gain the insight
and Teachings needed to continue forward development through seeking guidance of
how to continue the mind’s cultivation.
The Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated
to attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to
restrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially
keeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous
rebirth experiencing discontentedness over countless lives.
It is not until one eliminates The Ten Fetters that a being's mind is liberated from
discontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or
pollution of the mind. A taint is an impure quality of the mind and is why these need to be
eliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to
experience the brightness and radiance of the Enlightened mind.
These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth
and to multiple lifetimes of experiencing continuous discontentedness. You must
eliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment
- along with many other Teachings as part of The Eight Fold Path.
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The Ten Fetters
Lower Fetters
1.) Personal existence view (Eliminating the concept of a permanent self from the mind. Realization
of The Universal Truth of Non-self.)
2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.
Confidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain
Enlightenment.)
3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,
ceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of
The Eight Fold Path.)
4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,
tongue, body, and the mind.)
5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation, annoyance,
etc.)
Higher Fetters
6.) Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination
of the fear of death.)
7.) Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted
Spirits, or Heaven.)
8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to
others. Ego is completely dissolved.)
9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the
opposite of “singleness of mind”.)
10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,
reflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble
Truths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural
Law of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)
The Four Stages of Enlightenment
A Stream-Enterer (returning to human realm no more than 7 times) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
A Once-Returner (returns to human realm only one time) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
Greatly Thinned:
4. Sensual desire
5. Ill will
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A Non-Returner (does not return to human realm) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
4. Sensual desire
5. Ill will
An Arahant is free from all of the five lower fetters and the five higher fetters, which
are:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
4. Sensual desire
5. Ill will
6. Desire for form
7. Desire for the formless
8. Conceit
9. Restlessness
10. Ignorance
A Practitioner attaining the results and Stage of Enlightenment as an Arahant is
Enlightened. In the first three (3) Stages of Enlightenment, the mind is not yet Enlightened
and is still experiencing discontentedness. There will be a gradual diminishing of
discontentedness as the mind ascends through each Stage of Enlightenment but it is not
until the mind reaches the Stage of Enlightenment as an Arahant, where the mind is
actually Enlightened, that all discontentedness is eliminated and there is no more rebirth
in The Cycle of Rebirth.
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Chapter 47
Ten Courses of Unwholesome Kamma
Impurity by body, Cunda, is threefold.
Impurity by speech is fourfold.
Impurity by mind is threefold.
And how, Cunda, is impurity by body threefold?
(1)Here, someone destroys life. He is murderous, bloody-handed, given to
blows and violence, merciless to living beings.
(2)He takes what is not given. He steals the wealth and property of others in
the village or forest.
(3)He engages in sexual misconduct. He has sexual relations with women
who are protected by their mother, father, mother and father, brother,
sister, or relatives; who are protected by their Teachings; who have a
husband; whose violation entails a penalty; or even with one already
engaged.
It is in this way that impurity by body is threefold.
And how, Cunda, is impurity by speech fourfold?
(1)Here, someone speaks falsehood. If he is summoned to a council, to an
assembly, to his relatives’ presence, to his club, or to the court, and
questioned as a witness thus: ‘So, good man, tell what you know’. Then,
not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not
seeing, he says, ‘I see’, or seeing, he says, ‘I do not see!’ Thus he
knowingly speaks falsehood for his own benefit, or for another’s benefit,
or for some insignificant worldly benefit.
(2)He speaks argumentatively. Having heard something here, he repeats it
elsewhere in order to divide (those people) from these; or having heard
something elsewhere, he repeats it to these people in order to divide
(them) from those. Thus he is one who divides those who are united, a
creator of divisions, one who enjoys separation, rejoices in separation,
finds pleasure in separation, a speaker of words that create separation.
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(3)He speaks harshly. He speaks such words as are rough, hard, hurtful to
others, offensive to others, bordering on anger, unconducive to
concentration.
(4)He indulges in idle chatter. He speaks at an improper time, speaks falsely,
speaks what is unbeneficial, speaks opposite to The Teachings and the
discipline; at an improper time, he speaks such words as are unwise,
unreasonable, rambling, and unbeneficial.
It is in this way that impurity by speech is fourfold.
And how, Cunda, is impurity by mind threefold?
(1)Here, someone is full of longing (craving). He longs (craves) for the wealth
and property of others thus: Oh, may what belongs to another be mine!
(2)He has a mind of ill will and intentions of hate thus: May these beings be
slain, slaughtered, cut off, destroyed, or obliterated!
(3)He holds wrong view (ignorance: unknowing of true reality) and has an
incorrect perspective thus: There is nothing given, nothing sacrificed,
nothing offered; there is no fruit or result of wholesome and unwholesome
actions; there is no this world, no other world; there is no mother, no
father; there are no beings spontaneously reborn; there are in the world no
Ascetics and Brāhmins of right conduct and right practice who, having
realized this world and the other world for themselves by direct
knowledge (experience), make them known to others.
It is in this way that impurity by mind is threefold.
These, Cunda, are the ten courses of unwholesome Kamma.
...It is because people engage in these ten courses of unwholesome Kamma
that hell, the animal realm, the realm of afflicted spirits, and other bad
destinations are seen.
(Reference: AN 10.176)
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In this Teaching from Gotama Buddha, he shares “Ten Courses of Unwholesome Kamma”
based on impurity of body, speech, and mind.
The origin of all unwholesome Kamma is craving, anger, and ignorance (unknowing of true
reality) known as The Three Poisons, The Three Unwholesome Roots, or The Three Fires.
But in this Teaching, The Buddha shares more specific guidance to help Practitioners
more deeply understand some of the specifics that produce unwholesome Kamma.
This Teaching will help one to further purify their intentions, speech, and actions using
The Eight Fold Path as a foundational Teaching.
Body = Right Action
Speech = Right Speech
Mind = Right Intention
This Teaching provides one with detailed guidance of what impurities of body, speech,
and mind lead to unwholesome outcomes or results known as unwholesome Kamma.
The Path to Enlightenment is to train the mind to no longer make unwholesome decisions
and instead, purify one’s bodily actions, speech or communication, and mind or thoughts.
Through deeply understanding and practicing this Teaching along with all the others
shared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where
one is only ever making wholesome decisions producing wholesome results (i.e.
wholesome Kamma).
If you have done any of these in the past, then through training the mind, with a
comprehensive approach to improvements in developing a life practice, a Practitioner will
“clean up” their life practice experiencing improved results in the condition of the mind
and their life.
Through gradual training and gradual practice, one will experience gradual progress
observing the condition of the mind becomes more peaceful, calm, serene, and content
with joy, permanently, through training the mind to attain Enlightenment.
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Chapter 48
Ten Courses of Wholesome Kamma
Purity by body, Cunda, is threefold.
Purity by speech is fourfold.
Purity by mind is threefold.
And how, Cunda, is purity by body threefold?
(1)Here, someone, having abandoned the destruction of life, abstains from
the destruction of life. With the rod and weapon laid aside, diligent and
kindly, he resides compassionate towards all living beings.
(2)Having abandoned the taking of what is not given, he abstains from taking
what is not given. He does not steal the wealth and property of others in
the village or in the forest.
(3)Having abandoned sexual misconduct, he abstains from sexual
misconduct. He does not have sexual relations with women who are
protected by their mother, father, mother and father, brother, sister, or
relatives; who are protected by their Teachings; who have a husband;
whose violation entails a penalty; or even with one already engaged.
It is in this way that purity by body is threefold.
And how, Cunda, is purity by speech fourfold?
(1)Here, someone, having abandoned false speech, abstains from false
speech. If he is summoned to a council, to an assembly, to his relatives’
presence, to his club, or to the court, and questioned as a witness thus:
So, good man, tell what you know, then, not knowing, he says, ‘I do not
know’, or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’
or seeing, he says, ‘I see’. Thus he does not knowingly speak falsehood
for his own benefit, or for another’s benefit, or for some insignificant
worldly benefit.
(2)Having abandoned argumentative speech, he abstains from
argumentative speech. Having heard something here, he does not repeat
it elsewhere in order to divide (those people) from these; or having heard
something elsewhere, he does not repeat it to these people in order to
divide (them) from those. Thus he is one who reunites those who are
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divided, a promoter of unity, who enjoys calmness, rejoices in calmness,
encourages calmness, a speaker of words that promote calmness.
(3)Having abandoned harsh speech, he abstains from harsh speech. He
speaks such words as are gentle, pleasing to the ear, and lovable, as go
to the heart, are courteous, desired by many, and agreeable to many.
(4)Having abandoned idle chatter, he abstains from idle chatter. He speaks
at a proper time, speaks truth, speaks what is beneficial, speaks on The
Teachings and the discipline; at a proper time, he speaks such words as
are worth recording, reasonable, concise, and beneficial.
It is in this way that purity by speech is fourfold.
And how, Cunda, is purity by mind threefold?
(1)Here, someone is without longing (craving). He does not long (crave) for
the wealth and property of others thus: Oh, may what belongs to another
be mine!
(2)He is of good will (loving-kindness) and his intentions are free of hate thus:
May these beings live peacefully, free from hostility, harm, and anxiety!
(3)He holds Right View (wisdom) and has a correct perspective thus: There is
what is given, sacrificed, and offered: there is fruit and result of
wholesome and unwholesome actions; there is this world and the other
world; there is mother and father; there are beings spontaneously reborn;
there are in the world Ascetics and Brāhmins of right conduct and right
practice who, having realized this world and the other world for
themselves by direct knowledge (experience), make them known to
others.
It is in this way that purity by mind is threefold.
These, Cunda, are the ten courses of (wholesome) Kamma.
...It is because people engage in these ten courses of (wholesome) Kamma
that the heavenly beings, human beings, and other good destinations are
seen.
(Reference: AN 10.176)
207


In this Teaching from Gotama Buddha, he shares “Ten Courses of Wholesome Kamma”
based on purity of body, speech, and mind.
The origin of all wholesome Kamma is generosity, loving-kindness, and wisdom known as
The Three Wholesome Roots. But in this Teaching, The Buddha shares more specific
guidance to help Practitioners more deeply understand some of the specifics that
produce wholesome Kamma.
This Teaching will help one to further purify their intentions, speech, and actions using
The Eight Fold Path as a foundational Teaching.
Body = Right Action
Speech = Right Speech
Mind = Right Intention
This Teaching provides one with detailed guidance of what purities of body, speech, and
mind lead to wholesome outcomes or results known as wholesome Kamma.
The Path to Enlightenment is to train the mind to no longer make unwholesome decisions
and instead, purify one’s bodily actions, speech or communication, and mind or thoughts.
Through deeply understanding and practicing this Teaching along with all the others
shared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where
one is only ever making wholesome decisions producing wholesome results (i.e.
wholesome Kamma).
If you have not done any of these in the past, then through training the mind, with a
comprehensive approach to improvements in developing a life practice, a Practitioner will
“clean up” their life practice experiencing improved results in the condition of the mind
and their life.
Through gradual training and gradual practice, one will experience gradual progress
observing the condition of the mind becomes peaceful, calm, serene, and content with
joy, permanently, through training the mind to attain Enlightenment.
208


Chapter 49
The Benefits from Residing Possessed of Virtue
Monks, reside possessed of virtue (practicing moral conduct), possessed of
the training guidelines, restrained with the restraint of the training guidelines,
perfect in conduct and course of action in a difficult situation, and seeing
danger in the slightest faults, train by undertaking the training precepts.
If a Monk should aspire: May I be dear and agreeable to my companions in
the holy life, respected and admired by them, let him fulfill the precepts, be
devoted to internal serenity of mind, not neglect meditation, be possessed of
wisdom, and reside in empty huts.
If a Monk should aspire: May I be one to obtain robes, almsfood, resting
place, and medicinal supplies, let him fulfill the precepts…
If a Monk should aspire: May the services of those whose robes, almsfood,
resting place, and medicinal supplies I use bring them great fruit and benefit,
let him fulfill the precepts...
If a Monk should aspire: When my kinsmen and relatives who have passed
away and died remember me with confidence in their minds, may that bring
them great fruit and great benefit, let him fulfill the precepts…
If a Monk should aspire: May I become a conqueror of sadness and
excitement, and may sadness and excitement not conquer me; may I reside
transcending sadness and excitement whenever they arise, let him fulfill the
precepts…
If a Monk should aspire: May I become a conqueror of fear and dread, and
may fear and dread not conquer me; may I reside transcending fear and
dread whenever they arise, let him fulfill the precepts…
If a Monk should aspire: May I become one to obtain at will, without trouble
or difficulty, the four Jhānas that constitute the higher mind and provide a
peaceful residing here and now, let him fulfill the precepts…
If a Monk should aspire: May I with the destruction of three fetters, become a
Stream-Enterer, no longer subject to hell, bound (for liberation), headed for
Enlightenment, let him fulfill the precepts…
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If a Monk should aspire: May I, with the destruction of three fetters and with
the fading of craving, anger, and ignorance, become a Once-Returner,
returning once to this world to make an end of discontentedness, let him
fulfill the precepts…
If a Monk should aspire: May I, with the destruction of the five lower fetters,
become due to reappear spontaneously (in the heavenly realm) and there
attain Final Nibbāna (Final Enlightenment), without ever returning from that
world, let him fulfill the precepts…
If a Monk should aspire: May I wield the various kinds of supernormal power,
let him fulfill the precepts…
If a Monk should aspire: May I with the divine ear element, which is purified
and surpasses the human, hear both kinds of sounds, the divine and the
human, those that are far as well as near, let him fulfill the precepts…
If a Monk should aspire: May I understand the minds of other beings, of
other persons, having encompassed them with my own mind, let him fulfill
the precepts…
If a Monk should aspire: May I recollect (recall/remember) my countless past
lives, let him fulfill the precepts…
If a Monk should aspire: May I, with the divine eye (third eye), which is
purified and surpasses the human, see beings passing away and
reappearing, let him fulfill the precepts…
If a Monk should aspire: May I, by realizing for myself with direct knowledge
(experience), here and now enter upon and reside in the liberation of mind
and liberation by wisdom that are taintless with the destruction of the taints,
let him fulfill the precepts, be devoted to internal serenity of mind, not
neglect meditation, be possessed of wisdom, and reside in empty huts.
So it was with reference to this that it was said: Monks, reside possessed of
virtue (practicing moral conduct), possessed of the training guidelines,
restrained with the restraint of the training guidelines, perfect in conduct and
course of action in a difficult situation, and seeing danger in the slightest
faults, train by undertaking the training precepts.
(Reference: MN 6)
210

In this Teaching from Gotama Buddha, he shares “The Benefits from Residing Possessed
of Virtue” conduct and behavior. Using The Precepts as a basis, The Buddha points to
specific aspects of training that one can aspire to learn and practice that will improve
one’s life practice, thus, improving the condition of the mind and life.
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Chapter 50
To Obtain a Straight Destination and Rebirth
Monks, beings are the owners of their Kamma, the heirs of their Kamma;
they have Kamma as their origin, Kamma as their relative, Kamma as their
resort; whatever Kamma they do, wholesome or unwholesome, they are its
heirs.
Here, having abandoned the destruction of life, someone abstains from the
destruction of life; with the rod and weapon laid aside, dedicated and kindly,
he resides compassionate toward all living beings. He is not secretive by
body, speech, and mind. His bodily Kamma is straight; his verbal Kamma is
straight; his mental Kamma is straight. His destination is straight; his rebirth
is straight.
But for one with a straight destination and rebirth, I say, there is one of two
destinations: either the exclusively pleasant heavens or influential families (in
the human realm), such as those of affluent Khattiyas, affluent Brāhmins, or
affluent Householders, [families that are] rich, with great wealth and property,
abundant gold and silver, abundant treasures and belongings, abundant
wealth and grain.
Thus a being is reborn from a being; one is reborn through one’s deeds.
When one has been reborn, contacts affect one.
It is in this way, I say, that beings are the heirs of their Kamma.
(The Tathāgata spoke of ‘abandoning of taking what is not given’ and
‘abandoning of sexual misconduct’ with discourses similar to that of
‘abandoning taking life’.)
(Reference: AN 10.216)


In this Teaching from Gotama Buddha, he shares Teachings connecting the practice of
the first three precepts to rebirth.
First, he makes it clear that any decisions one makes either wholesome or unwholesome,
you will experience the results of those decisions. The Buddha shares that “beings are the
owners of their Kamma, the heirs of their Kamma; they have Kamma as their origin,
Kamma as their relative, Kamma as their resort; whatever Kamma they do, wholesome or
unwholesome, they are its heirs”.
Essentially, one is unable to run or hide from the results of their decisions. Not as
punishment and rewards but instead, just the results of our decisions. It is not possible for
another person to create unwholesome results for you but instead, it is your own
decisions that lead to the results you experience in this life and potentially future lives.
The more readily and actively a Practitioner realizes this accepting full responsibility for
everything that has happened, is happening, or will happen in their life, the more readily
and active a Practitioner can be in learning, reflecting, and practicing these Teachings to
improve their decision making to improve the results they are experiencing in life.
If a Practitioner continues to believe that it is not their own decisions that are leading to
the outcomes and results they experience, then with this “wrong view”, one will continue
to experience difficulties and struggle through life because they are resigning to the belief
that there is nothing they can do to improve this life because everything is a result of
someone else, not their own decisions.
Through practice of Precepts 1-3 and with the elimination of “secretive by body, speech,
and mind”, The Buddha explains that one’s bodily, verbal, and mental “Kamma is
straight” or in other words, “clean” and “wholesome”.
The meaning here is that one is walking the straight way, the upright way, the clean way,
or the wholesome way, through learning and practicing good wholesome moral conduct.
Virtuous conduct ensures that one is not causing harm to others and the mind can be at
ease knowing that because one is not causing harm, no harm will come to you.
The Buddha does share the potential rebirth for one practicing these Teachings as “one of
two destinations: either the exclusively pleasant heavens or influential families (in the
human realm), such as those of affluent Khattiyas, affluent Brāhmins, or affluent
Householders, [families that are] rich, with great wealth and property, abundant gold and
silver, abundant treasures and belongings, abundant wealth and grain”.
Keep in mind that the goal of a Practitioner who is on The Path to Enlightenment is to
attain Enlightenment and no longer experience any rebirth whatsoever. The Buddha is
sharing the truth of what will or will not occur through one practicing these Teachings. He
is in no way attempting to motivate or encourage one to practice these Teachings in order
to attain these more favorable rebirths but instead, just sharing what will happen if one is
practicing these Teachings, does not attain Enlightenment, and needs to be reborn.
A Buddha does not fear, guilt, or shame anyone into learning and practicing their
Teachings. And, a Buddha also does not motivate one to learn and practice their
Teachings through dangling desirable aspects of a future rebirth. Instead, a Buddha has
discovered the truth and is sharing that wisdom with all those who choose to learn,
reflect, and practice the Teachings so that they can independently observe the truth for
themselves as the condition of the mind gradually improves.
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A Buddha’s mind is already liberated experiencing complete peace, calm, serenity, and
contentedness with joy. They are accepting the responsibility to share what they have
discovered with others out of loving-kindness and compassion for all beings in the entire
world. They know that not all beings will learn and practice their Teachings during their
lifetime but it is what they do during their lifetime that will make The Teachings available
for countless generations in the future to experience the same liberation of mind.
A Buddha is not interested in fame or fortune of any type. They have transcended these
aspects of life realizing they do not bring any sort of lasting fulfillment or satisfaction of
mind. They are not sharing their Teachings to become famous or to gain anything for
themselves. Instead, they attained the mental state of Enlightenment by “letting go” of
everything that the mind was holding on to and they are disinterested in holding on to
anything in the mind.
They are not sharing their Teachings for their own pleasure. They are not seeking pleasure
through sharing their Teachings. Instead, they have a goal and objective to ensure that as
many people as are interested to learn and practice their Teachings, that those
Practitioners have the opportunity to gain the needed wisdom to experience liberation or
Enlightenment.
With a Buddha knowing that the entire world will not learn and practice their Teachings
during their lifetime, their goal is not to persuade people through corrupt means but
instead, to ensure the full and complete truth they discovered during their own
independent awakening to Enlightenment is well known by all those who seek to
understand and will carry their Teachings forward after their death.
It is only through countless beings learning, reflecting, and practicing a Buddha’s
Teachings that they will continue in the world for the benefit of all beings. But, a Buddha
is not attached to a specific number or quantity of beings who should learn or practice his
Teachings. Instead, a Buddha is more interested in the quality of his Students ensuring
that they deeply understand and are deeply practicing prior to his death. This will ensure
the most longevity and ability for their Teachings to continue into the world for the benefit
of all beings.
A Buddha’s dedication and effort towards accomplishing the goal and objective of
sharing the truth and wisdom of The Natural Laws of Existence is tireless. They have
transcended any interest in worldly affairs or the trappings of any cravings/desires/
attachments to things such as material gain, wealth, fame, or sensual desire. Instead they
only have one goal, which is to guide all those who choose to learn and practice to
freedom of strong feelings, liberation of mind, or Enlightenment where the mind is
completely peaceful, calm, serene, and content with joy - permanently.
A Buddha’s success cannot be realized through fearing, guilting, or shaming people into
learning and practicing his Teachings. His Teachings are to train the mind to eliminate
discontentedness such as fear, guilt, and shame so a Buddha would not use fear, guilt, or
shame to motivate people into learning and practicing their Teachings.
Likewise, their Teachings are to eliminate the unwholesome quality of craving/desire/
attachment to such things as “sensual desire”. A Buddha’s Teachings explain how
through longing with a strong eagerness for pleasant feelings, the mind causes itself to be
discontent. Therefore, a Buddha would not attempt to motivate people to learn and
practice his Teachings through developing a longing with a strong eagerness for the
214


pleasantness of a future destination. Instead, they are applying tireless effort to help guide
Students to train the mind to be in the present moment so that they can experience
liberation and Enlightenment.
Dangling a pleasant future rebirth in front of a Student’s mind would not produce the
results of an Enlightened mind because it could produce craving/desire/attachment
inhibiting Enlightenment, therefore, a Buddha would not employ this approach to sharing
their Teachings because their goal is to produce Enlightenment not hinder it.
If a Student has been part of a community or tradition where pleasant future benefits were
dangled as a way to motivate and encourage adherence to Teachings or Teachings were
used to fear, guilt, or shame them into certain beliefs, this conditioning of mind will need
to be eliminated as they approach The Buddha’s Teachings to produce Enlightenment.
When you observe that he is discussing potential rebirths in the lower realms or favorable
rebirth in the human or heavenly realms, the conditioning from your past experiences may
ignite reluctancy to learn and practice The Buddha’s Teachings to experience the results
of a liberated mind. Therefore, a Practitioner will need to set aside and ultimately eliminate
all conditioning of the mind, including the conditioning that Teachings such as these
might be used to control a group of individuals or otherwise work towards corrupt
objectives.
The Buddha’s Teachings are not based on belief and therefore, one can independently
confirm the truth in his Teachings to observe the wisdom. The acquired wisdom will
improve the condition of the mind and the way one functions in the world through
improved decision making. Rather than being motivated to learn and practice through
corrupt means with promises of future benefits, a Practitioner who is actively learning and
practicing these Teachings will see the benefits to the condition of their mind and life,
right now.
It is common for Practitioners who are learning and practicing these Teachings to observe
improvements in a matter of days or weeks as they observe the condition of the mind
improve in situations that once produced anger or other discontent feelings. The
Practitioner no longer experiences the same results based on the same situation. The
Practitioner can observe their learning and practice is culminating into the mind
functioning differently than it did prior to learning and practicing these Teachings.
As you see this progress, it is an indication for you that these Teachings are working to
produce improved outcomes and results for your life. Continuing to learn and practice
these Teachings will further develop the mind to experience less discontentedness and
eventually if Enlightenment is attained, one will have completely and entirely eliminated
100% of all discontentedness in the mind experiencing peace, calm, serenity, and
contentedness with joy - permanently.
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Chapter 51
Leading to Hell, to the Animal Realm, and
to the Realm of Afflicted Spirits
Monks, the destruction of life, repeatedly pursued, developed, and
cultivated, leads to hell, to the animal realm, and to the realm of afflicted
spirits; for one reborn as a human being the destruction of life at minimum
leads to a short life span.
Taking what is not given, repeatedly pursued, developed, and cultivated,
leads to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being taking what is not given at minimum leads to loss
of wealth.
Sexual misconduct, repeatedly pursued, developed, and cultivated, leads to
hell, to the animal realm, and to the realm of afflicted spirits; for one reborn
as a human being sexual misconduct at minimum leads to hostility and
competition.
False speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being false speech at minimum leads to false accusations.
Argumentative speech, repeated|y pursued, developed, and cultivated, leads
to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being argumentative speech at minimum leads to being
separated from one’s friends.
Harsh speech, repeated|y pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being harsh speech at minimum leads to hearing disagreeable things.
Idle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to
the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being idle chatter at minimum leads to others distrusting one’s
words.
Drinking liquor and wine (ingestion of substances that cause heedlessness),
repeatedly pursued, developed, and cultivated, leads to hell, to the animal
realm, and to the realm of afflicted spirits; for one reborn as a human being
drinking liquor and wine (ingestion of substances that cause heedlessness)
at minimum leads to madness.
217

(Reference: AN 8.40)


In this Teaching from Gotama Buddha, he shares more details related to unwholesome
moral conduct and the results of this conduct. This Teaching is connecting The Five
Precepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our
decisions that lack the wisdom of these Teachings practicing unwholesome moral
conduct, lead to unpleasant rebirth in the lower realms.
The Buddha expands Right Speech adding more details to help one understand that false
speech, argumentative speech, harsh speech, and idle chatter all need to be eliminated
from one’s life practice to experience Enlightenment.
He explains the resulting unpleasant rebirth but also explains the outcome of not
practicing each of these individual Teachings.
Remember, these Teachings are not to be believed but instead, one can learn, reflect, and
practice to observe the truth for yourself.
Now that you have learned this Teaching, t is time to reflect.
1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it
lead to a short life span? Perhaps you might think of individuals involved in all types of
killing, not just killing that is considered illegal but all killing as The Natural Law of Kamma
does not function based on societal laws created by humans.
Think of world leaders who, in the past, were dedicated to killing and look at the result of
their life. Consider soldiers who are sent into battle. Think of the animal world such as
snakes, lions, bears, etc., these animals generally have shorter life span than animals like
elephants or turtles which do not kill for food.
2.) Have you or have you ever known of anyone who steals repeatedly? Did they
experience loss of wealth through going to jail, paying courts, or lawyers? Did people
steal from them?
3.) Have you or have you ever known of anyone who has been involved in sexual
misconduct repeatedly? Did it lead to hostility in their relationships and/or competition
amongst friends and associates?
4.) Have you or have you ever known of anyone who has used speech that is false,
argumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,
separation from friends, hearing disagreeable things, or distrusting one’s words?
5.) Have you or have you ever known of anyone who has ingested substances that cause
heedlessness repeatedly? What was or is the condition of that person’s life? Did they or
do they experience a peaceful, calm, serene, and content life with joy or did it lead to
madness?
As you reflect on these Teachings and outcomes, one can come to the conclusion that
The Buddha’s Teachings are the truth and with this new found wisdom choose to no
longer make decisions that would include any of these. As you do, the condition of the
mind and your life will gradually improve as more people will interact with you in
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wholesome ways because that is what you are doing, making wholesome choices to
interact with people and conduct your life through the wisdom of these wholesome
Teachings.
As you can see, The Buddha is not attempting to fear, guilt, or shame anyone into
learning and practicing his Teachings but instead, sharing the truth of what will or will not
happen in one’s life now and in the future should one continue to choose to make
decisions to include any of these into your life practice.
His Teachings are not attempting to control anyone, because that is not possible. Instead,
his Teachings are providing guidance based on the truth of The Natural Law of Kamma for
one who chooses to learn, reflect, and practice this “better way of life” so that you can
experience peacefulness, calmness, serenity, and contentedness with joy through not
causing harm in the world so that, over time, no harm will come to you.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 52
Reappear in a Happy Destination
But here, Student, some man or woman, abandoning the killing of living
beings, abstains from killing living beings; with rod and weapon laid aside,
gentle and kindly, he resides compassionate to all living beings. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, even in the heavenly world. But if
on the dissolution of the body, after death, he does not reappear in a happy
destination, in the heavenly world, but instead comes back to the human
state, then wherever he is reborn he is long-lived.
But here, Student, some man or woman is not given to injuring beings with
the hand, with a clod, with a stick, or with a knife. Because of performing
and undertaking such action, on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world. But if instead he
comes back to the human state, then wherever he is reborn he is healthy.
But here, Student, some man or woman gives food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics
or Brāhmins. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is wealthy.
But here, Student, some man or woman is not of an angry and irritable
character; even when criticized a little, he is not offended, does not become
angry, hostile, and resentful, and does not display anger, hate, and
bitterness. Because of performing and undertaking such action, on the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world. But if instead he comes back to the human state, then
wherever he is reborn he is beautiful.
But here, Student, some man or woman is not jealous, one who does not
become jealous, resentful, and feel bitter about the gains, honor, respect,
gratitude, salutations, and veneration received by others. Because of
performing and undertaking such action, on the dissolution of the body, after
death, he reappears in a happy destination, in the heavenly world. But if
instead he comes back to the human state, then wherever he is reborn he is
influential.
220


But here, Student, some man or woman is not stubborn and arrogant; he
pays homage (respect) to one who should receive homage (respect), rises up
for one in whose presence he should rise up, offers a seat to one who
deserves a seat, makes way for one for whom he should make way, and
honors, respects, appreciates, and venerates one who should be honored,
respected, appreciated, and venerated. Because of performing and
undertaking such action, on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world. But if instead he
comes back to the human state, then wherever he is reborn he is high-born.
But here, Student, some man or woman visits an Ascetic or a Brāhmin and
asks: Venerable Sir, what is wholesome? What kind of action will lead to my
welfare and peacefulness for a long time? Because of performing and
undertaking such action, on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world. But if instead he
comes back to the human state, then wherever he is reborn he is
wise.
(Reference: MN 135)
221


In this Teaching from Gotama Buddha, he shares detailed Teachings on various
unwholesome qualities of mind that one should eliminate and the results of having
accomplished that goal.
The Buddha is guiding Practitioners to eliminate unwholesome qualities and cultivate
wholesome qualities of mind which lead to a rebirth in the heavenly realm but if not,
should one be reborn back into the human realm, practicing in this way will produce a
certain result in that future life.
1.) Does not kill other beings, if reborn into the human realm he is long-lived.
2.) Does not Injure other beings, if reborn into the human realm he is healthy.
3.) Gives food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling and
lamps to those who are sharing Teachings to help beings to develop an improved life, if
reborn into the human realm he is wealthy.
4.) Is not of an angry and irritable character; even when criticized a little, he is not
offended, does not become angry, hostile, and resentful, and does not display anger,
hate, and bitterness, if reborn into the human realm he is beautiful.
5.) Is not jealous, one who does not become jealous, resentful, and feel bitter about the
gains, honor, respect, gratitude, salutations, and veneration received by others, if reborn
into the human realm he is influential.
6.) Is not stubborn and arrogant; he pays homage (respect) to one who should receive
homage (respect), rises up for one in whose presence he should rise up, offers a seat to
one who deserves a seat, makes way for one for whom he should make way, and honors,
respects, appreciates, and venerates one who should be honored, respected,
appreciated, and venerated, if reborn into the human realm he is high-born or born into a
family of high status.
7.) Visits an Ascetic or a Brāhmin (Teachers) and asks: Venerable Sir, what is wholesome?
What kind of action will lead to my welfare and peacefulness for a long time?, if reborn
into the human realm he is wise.
Wisdom is what liberates the mind to attain Enlightenment and will help an individual to
create an improved life through making wise decisions.
222


Chapter 53
Eight Worldly Conditions
Gain and loss,
shame and fame,
blame and praise,
pleasure and pain:
these conditions that people meet are impermanent,
transient, and subject to change.
A wise and mindful person knows them
and sees that they are subject to change.
Desirable conditions don’t excite his mind
nor is he saddened by undesirable conditions.
(Reference: AN 8.5)


223

In this Teaching from Gotama Buddha, he shares “Eight Worldly Conditions”.
Four (4) of these conditions are desirable, while four (4) are undesirable.
Desirable Undesirable
Gain Loss
Fame Shame
Praise Blame
Pleasure Pain
The Buddha is sharing that a Practitioner should train the mind so that it is unaffected by
desirable conditions through experiencing excitement. And, that a Practitioner should
train the mind so that it is unaffected by undesirable conditions through experiencing
sadness.
He is providing a reminder that “these conditions that people meet are impermanent,
transient, and subject to change”. Knowing that all desirable and undesirable conditions
are impermanent and subject to change, it would not be wise to allow the mind to be
affected by these temporary conditions.
An Enlightened mind will be trained to not base its inner feelings on impermanent
conditions.
The Buddha shares that “a wise and mindful person knows [these desirable and
undesirable conditions] and sees that they are subject to change”.
Whenever The Buddha is referring to a wise person, he is referring to a person who is
either close to Enlightenment or is Enlightened. Whenever The Buddha is referring to
something that is wise, he is referring to practicing these Teachings in such a way that
leads to Enlightenment.
Mindful or mindfulness is “awareness of mind”.
So, an Enlightened (wise) person, one who has awareness of the mind (mindful), knows
and can observe that all these worldly conditions are subject to change and will train the
mind to not base their inner feelings on these impermanent conditions.
In that way, an Enlightened (wise) person, one who has awareness of the mind (mindful),
does not allow the mind to become excited by desirable conditions and does not become
saddened by undesirable conditions.
When the mind experiences an arising pleasant feeling with Right Mindfulness, the
Practitioner needs to apply Right Effort to “cut off and let go” of the arising
discontentedness. If a Practitioner can observe this as a bodily sensation and cut it off
there, this is ideal. The mind will gradually be trained to eliminate creating its inner
feelings on impermanent conditions residing in the middle peaceful, calm, serene, and
content with joy, not based on any conditions at all - the mind will be unconditioned.
224


If the Practitioner is unaware of the arising discontentedness as a bodily sensation, then
“cut it off and let it go” as it becomes feelings, is also highly beneficial. Allowing the
arising discontentedness to pollute the mind with discontent feelings, then there is the
potential for those feelings to influence the condition of the mind for a few hours or days.
This will leave a Practitioner challenged with practicing wholesome moral conduct while
the mind is polluted with discontentedness.
If the Practitioner is unaware of the arising discontentedness as a feeling, then “cut it off
and let it go” as it becomes a condition of the mind, is also beneficial. Allowing the
arising discontentedness to pollute the mind by influencing the condition of the mind,
there is the potential for the condition of the mind to form mental objects that are more
long term and creates sustained changes to the mind that require much more effort and
work to eliminate them from the mind. This will leave a Practitioner challenged with
practicing wholesome moral conduct, while the mind has a long term sustained
unwholesome mental object that influences unskillful moral conduct causing significant
harm to one’s own mind and to others in the world.
Observing the arising discontentedness through The Four Foundations of Mindfulness to
then “cut off and let go” of the discontentedness, comes with deep practice related to
learning and practicing the entire Eight Fold Path to include Right Effort, Right
Mindfulness, Right Concentration (i.e. mental discipline) with an understanding of The
Four Foundations of Mindfulness.
This is accomplished through gradual training and gradual practice to experience gradual
progress on The Path to Enlightenment with guidance from a Teacher.
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Chapter 54
Deeds with Fruit That Result in
Great Accomplishment and Power
Having cultivated for seven years a mind of loving-kindness, for seven eons
of contraction and expansion I did not return to this world. Whenever the eon
contracted I reached the plane of streaming radiance, and when the eon
expanded I arose in an empty heavenly mansion.
And there I was Brahma (God), the Great Brahma, the unvanquished victor,
the all-knowing, the all-powerful.
Thirty-six times I was Sakka, Ruler of the Heavenly Beings. And many
hundreds of times I was a Wheel-Turning Monarch, righteous, a King of
righteousness, conqueror of the four regions of the earth, maintaining
stability in the land, in possession of the seven treasures.
What need is there to speak of mere local Kingship?
It occurred to me, Monks, to wonder: Of what kind of deed of mine is this the
fruit? Of what deed’s ripening am I now of such great accomplishment and
power?
And then it occurred to me: It is the fruit of three kinds of deeds of mine, the
ripening of three kinds of deeds that I am now of such great accomplishment
and power: deeds of giving, of mastery of the mind, and of refraining.
(Reference: ITI 22)


226

In this Teaching from Gotama Buddha, he recalls some of his past existences and
explains why he has been so fortunate to become a Perfectly Enlightened Buddha.
A Perfectly Enlightened Buddha’s mind is very clear and concentrated with deep wisdom.
While all Enlightened beings will be able to experience these same qualities of mind, a
Perfectly Enlightened Buddha experiences these to a large degree beyond a typical
Enlightened being.
The Buddha shares what has led to his fortunate existences in the past and in his present
life. He attributes this to “deeds of giving, of mastery of the mind, and of refraining”.
Giving or generosity produces beneficial outcomes in one’s life as they are able to train
the mind to eliminate craving/desire/attachment while creating wholesome results with
people who accept the generosity.
Mastery of mind is to train the mind to have deep mental discipline or control of the
mind. Being able to control one’s own mind allows for calmness, mindfulness,
concentration, and to access deep wisdom.
Refraining is to train the mind to have restraint from things such as killing, stealing,
sexual misconduct, lying, ingesting substances that cause heedlessness while practicing
other wholesome moral conduct. A Practitioner has trained the mind to refrain from
unwholesomeness.
The Buddha attributes his accomplishment to attain Perfect Enlightenment and have the
experiences he mentioned from past lives to these three deeds.
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