Finally, The Buddha provides guidance that helps a Practitioner understand the true goal
and objective of sharing a gift through the practicing of generosity. The objective is to
train the mind to eliminate craving/desire/attachment (i.e. enhancement of the mind, an
accessory of the mind).
- He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil,
and energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an enhancement of the
mind, an accessory of the mind’.
In other words, a Practitioner should give a gift without expectations or for any of the
other reasons previously shared. Instead, a Practitioner should practice generosity
because they know it allows them to eliminate selfishness to cultivate the mind
eliminating craving/desire/attachment. This enhances one’s life practice by improving the
condition of the mind bringing it closer to Enlightenment.
A Practitioner would be unable to attain Enlightenment with selfishness residing in the
mind as there would still be craving/desire/attachment leading to discontentedness and
rebirth in The Cycle of Rebirth.
The primary determination of whether a gift provides benefit for the Practitioner is based
on whether one gives with or without expectations.
The practice of generosity helps a Practitioner to eliminate craving/desire/attachment, the
cause of discontentedness. Through a well developed practice of generosity, a
Practitioner can eliminate selfishness from the mind.
If one practices generosity with the expectation of receiving something in return for their
offering, then a Practitioner is only giving because they want something in return. This
approach to practicing generosity would not eliminate craving/desire/attachment nor
selfishness. Instead, the mind is only giving because it wants something in return and,
therefore, the benefit of providing an offering through practicing generosity is not
experienced.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 68
Having Fulfilled and Not Having Fulfilled One’s
Duty Towards The Ascetics
(Ordained Practitioners)
Monks, last night, when the night had advanced, a number of heavenly
beings of stunning beauty, illuminating the entire Jeta’s Grove, approached
me, paid homage (respect) to me, and stood to one side.
Those heavenly beings then said: In the past, Venerable Sir, when we were
human beings, Monks approached our homes. We rose up for them but did
not pay homage (respect) to them. Not having fulfilled our duty, full of regret
and remorse, we were reborn in an inferior class [of heavenly beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose up
for them and paid homage (respect) to them, but we did not offer them seats.
Not having fulfilled our duty, full of regret and remorse, we were reborn in an
inferior class [of heavenly beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose
up for them, paid homage (respect) to them, and offered them seats, but we
did not share things with them to the best of our ability and capacity …
… we shared things with them to the best of our ability and capacity, but we
did not sit close by to listen to The Teachings …
… we sat close by to listen to The Teachings, but we did not listen to it with
eager ears …
… we listened to it with eager ears, but having heard it, we did not retain The
Teachings in mind …
… having heard it, we retained The Teachings in mind, but we did not
examine the meaning of The Teachings that had been retained in mind …
… we examined the meaning of The Teachings that had been retained in
mind, but we did not understand the meaning of The Teachings and then
practice in accordance with The Teachings. Not having fulfilled our duty, full
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of regret and remorse, we were reborn in an inferior class [of heavenly
beings].
Some other heavenly beings approached me and said: In the past, Venerable
Sir, when we were human beings, Monks approached our homes. We rose
up for them, paid homage (respect) to them, offered them seats, and shared
things with them to the best of our ability and capacity. We sat close by to
listen to The Teachings and listened to it with eager ears; having heard it, we
retained The Teachings in mind; we examined the meaning of The
Teachings that had been retained in mind; and we understood the meaning
of The Teachings and then practiced in accordance with The Teachings.
Having fulfilled our duty, free of regret and remorse, we were reborn in a
superior class [of heavenly beings].
These are the feet of trees, Monks, these are empty huts. Meditate, Monks,
do not be complacent. Do not have cause to regret it later, like those prior
heavenly beings.
(Reference: AN 9.19)


In this Teaching from Gotama Buddha, he shares how human beings who were
complacent in their learning and practice of these Teachings were reborn into an inferior
class of heavenly beings due to lacking determination, dedication, and diligence to
develop their life practice based on The Teachings of The Buddha.
But, human beings who were not complacent in their learning and practice of these
Teachings were reborn into a superior class of heavenly beings due to their determination,
dedication, and diligence to develop their life practice based on The Teachings of The
Buddha.
Can you explain complacency and how to eliminate it from the mind?
Complacency is a hindrance to Enlightenment and will obstruct an individual from
attaining this mental state.
Complacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will
hinder a Practitioner from the attainment of Enlightenment.
Complacency includes: being disinterested to learn and practice The Teachings of The
Buddha. This can be experienced as a disinterest to read books, come to classes, seek
guidance from a Teacher, meditate, etc. The Buddha describes complacency to the point
where, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner
does nothing about it, then the mind is complacent. What a Practitioner is taught to do on
The Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/
feelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the
mind is complacent.
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Again, this will hinder an individual from the attainment of Enlightenment, which is a
purification of the mind.
If the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as
ignorance (unknowing of true reality) still in the mind. A Practitioner does not understand
things as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is
an all encompassing pollution of mind and is the last one that will be eliminated from the
mind prior to Enlightenment.
As long as one’s mind is unEnlightened, it does not have the needed wisdom to attain
Enlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of
Existence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack
of wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated
through learning, reflecting (i.e. independently verifying), and practicing The Teachings of
The Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true
reality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.
While ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly
involved in complacency are “Doubt” and “Sensual Desire”.
The mind doubts The Teachings of The Buddha and their ability to guide an individual to
Enlightenment. And, the mind is having sensual desire, in that, it is holding on to certain
things with craving/desire/attachment being unmotivated to learn and practice The
Teachings while also indulging in unwholesome thoughts/ideas/feelings.
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.)
Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,
ears, nose, tongue, body, and the mind.)
There is a remedy, or solution to eliminate complacency, that can be implemented to
ensure the mind is able to overcome this obstacle and continue its journey to
Enlightenment.
The solution is to practice The Eight Fold Path to include, the Enlightenment factors of
investigation, energy, and joy from The Seven Factors of Enlightenment. The
Enlightenment factors of investigation, energy, and joy are just the opposites of the
dullness, lethargy, and lack of motivation that exists in the mind during the time of
complacency. Some older texts use the phrase “sloth and torpor” for complacency but,
“complacency” is a much better way to understand this aspect of the unEnlightened mind
with language we use today.
Investigation: (Dedicated examination, exploration, research, study, and questioning to
learn The Teachings.)
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment.)
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Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
You can learn more about complacency and its remedy using these resources.
Volume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is
one of those.
Free Books - The Words of The Buddha
https://www.buddhadailywisdom.com/freebuddhabooks
The Five Hindrances & The Seven Factors of Enlightenment
https://www.youtube.com/watch?v=7t6VKPshUn0
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Chapter 69
Reappearance in Accordance with
One’s Objectives
Monks, I shall teach you reappearance in accordance with one’s objectives.
Listen and attend closely to what I shall say.
Here, Monks, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after
death, I might reappear in the company of well‑to‑do Nobles!’ … ‘Oh, that on
the dissolution of the body, after death, I might reappear in the company of
well‑to‑do Brāhmins!’… ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of well‑to‑do Householders!’ He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the heaven of The Four
Great Kings are long‑lived, beautiful, and enjoy great happiness. He thinks:
‘Oh, that on the dissolution of the body, after death, I might reappear in the
company of the gods of the heaven of The Four Great Kings!’ He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the heaven of the
Thirty‑three … the Yāma gods … the gods of the Tusita heaven … the gods
who excite in creating … the gods who wield power over others’ creations are
long‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the
dissolution of the body, after death, I might reappear in the company of the
gods who wield power over others’ creations!’ He fixes his mind on that,
determined upon it, develops it. These objectives and this residing of his, thus
developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
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Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of a Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a
Thousand resides determined on permeating a world‑system of a thousand
worlds, and he resides determined on permeating the beings that have
reappeared there. Just as a man with good sight might take a gallnut (plant
growth that resembles a nut) in his hand and review it, so the Brahmā of a
Thousand resides determined on permeating a world‑system of a thousand
[worlds], and he resides determined on permeating the beings that have
reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of the Brahmā of a Thousand!’
He fixes his mind on that, determined upon it, develops it. These objectives
and this residing of his, thus developed and cultivated, lead to his
reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of Two Thousand … the
Brahmā of Three Thousand … the Brahmā of Four Thousand … the Brahmā
of Five Thousand is long‑lived, beautiful, and enjoys great happiness. Now the
Brahmā of Five Thousand resides determined on permeating a world‑system
of five thousand worlds, and he resides determined on permeating the beings
that have reappeared here. Just as a man with good sight might take five
gallnuts (plant growth that resembles a nut) in his hand and review them, so
the Brahmā of Five Thousand resides determined on permeating a
world‑system of five thousand worlds, and he resides determined on
permeating the beings that have reappeared there. The Monk thinks: ‘Oh,
that on the dissolution of the body, after death, I might reappear in the
company of the Brahmā of Five Thousand!’ He fixes his mind on that,
determined upon it, develops it. These objectives and this residing of his, thus
developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of Ten Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Ten
Thousand resides determined on permeating a world‑system of ten thousand
worlds, and he resides determined on permeating the beings that have
reappeared there. Just as a fine beryl gem (mineral composed of beryllium
aluminium cyclosilicate; a rare stone) of purest water, eight‑faceted, well cut,
lying on red brocade, glows, radiates, and shines, so the Brahmā of Ten
Thousand resides determined on permeating a world‑system of ten thousand
worlds, and he resides determined on permeating the beings that have
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reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of the Brahmā of Ten Thousand!’
He fixes his mind on that, determined upon it, develops it. These objectives
and this residing of his, thus developed and cultivated, lead to his
reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of a Hundred Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a
Hundred Thousand resides determined on permeating a world‑system of a
hundred thousand worlds, and he resides determined on permeating the
beings that have reappeared there. Just as an ornament of finest gold, very
skillfully created in the furnace by a clever goldsmith, lying on red brocade,
glows, radiates, and shines, so the Brahmā of a Hundred Thousand resides
determined on permeating a world‑system of a hundred thousand worlds,
and he resides determined on permeating the beings that have reappeared
there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of the Brahmā of a Hundred Thousand!’ He
fixes his mind on that, determined upon it, develops it. These objectives and
this residing of his, thus developed and cultivated, lead to his reappearance
there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of Radiance … the gods of
Limited Radiance … the gods of Immeasurable Radiance … the gods of
Streaming Radiance … the gods of Glory … the gods of Limited Glory … the
gods of Immeasurable Glory… the gods of Refulgent Glory … the gods of
Great Fruit … the Aviha gods … the Atappa gods … the Sudassa gods … the
Sudassī gods … the Akaniṭṭha gods are long‑lived, beautiful, and enjoy great
happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of the Akaniṭṭha gods!’ He fixes his mind on
that, determined upon it, develops it. These objectives and this residing of
his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the base of infinite space
… the gods of the base of infinite consciousness … the gods of the base of
nothingness … the gods of the base of neither perception‑nor‑non‑perception
are long‑lived, long‑enduring, and enjoy great happiness. He thinks: ‘Oh, that
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on the dissolution of the body, after death, I might reappear in the company
of the gods of the base of neither perception‑nor‑non‑perception!’ He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with
direct knowledge (experience), I might here and now enter upon and reside in
the liberation of mind and liberation by wisdom that are taintless with the
destruction of the taints!’ And by realizing for himself with direct knowledge
(experience), he here and now enters upon and resides in the liberation of
mind and liberation by wisdom that are taintless with the destruction of the
taints.
Monks, this Monk does not reappear anywhere at all.
(Reference: MN 120)
In this Teaching from Gotama Buddha, he shares how a human being can develop certain
qualities of mind, and in doing so, will lead to rebirth in an improved designation.
Again, it is important to keep in mind that the goal of these Teachings and The Path to
Enlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way
leading to rebirth in an improved destination is the same path that leads to Enlightenment.
The qualities of mind that The Buddha highlights are confidence, virtue (moral conduct),
learning, generosity, and wisdom.
For a Practitioner to experience an improved designation upon rebirth, The Buddha
describes these qualities of mind as important to accomplishing the objective.
Lastly, The Buddha describes that a Practitioner who possesses confidence, virtue (moral
conduct), learning, generosity, and wisdom, but sets their objective towards the
attainment of Enlightenment, does not reappear anywhere at all. In other words, a being
who attains Enlightenment is not reborn.
This is the ultimate goal of The Path to Enlightenment, to eliminate discontentedness and
escape The Cycle of Rebirth.
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Chapter 70
Eight Kinds of Rebirth on Account of Giving
Monks, there are these eight kinds of rebirth on account of giving.
What eight?
(1) Here, someone gives a gift to an Ascetic or a Brāhmin: food and drink;
clothing and vehicles; garlands, scents, and ointments; bedding, dwellings,
and lighting. Whatever he gives, he expects something in return. He sees
affluent Khattiyas, affluent Brāhmins, or affluent Householders enjoying
themselves furnished and endowed with the five objects of sensual pleasure.
It occurs to him: ‘Oh, with the breakup of the body, after death, may I be
reborn in companionship with affluent Khattiyas, affluent Brāhmins, or
affluent Householders!’ He sets his mind on this, fixes his mind on this, and
develops this state of mind. That objective of his, determined on what is
inferior, not developed higher, leads to rebirth there. With the breakup of the
body, after death, he is reborn in companionship with affluent Khattiyas,
affluent Brāhmins, or affluent Householders — and that is for one who is
virtuous (practices moral conduct), I say, not for one who is immoral. The
heart’s objective of one who is virtuous succeeds because of his purity.
(2) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: ‘The heavenly beings [ruled by] The Four Great Kings are long‑lived,
beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup
of the body, after death, may I be reborn in companionship with the heavenly
beings [ruled by] The Four Great Kings!’ He sets his mind on this, fixes his
mind on this, and develops this state of mind. That objective of his,
determined on what is inferior, not developed higher, leads to rebirth there.
With the breakup of the body, after death, he is reborn in companionship
with the heavenly beings [ruled by] The Four Great Kings — and that is for
one who is virtuous (practices moral conduct), I say, not for one who is
immoral. The heart’s objective of one who is virtuous succeeds because of
his purity.
(3) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: (4) The Tāvatiṃsa heavenly beings … (5) the Yāma heavenly beings …
the Tusita heavenly beings … (6) the heavenly beings who excite in creation
… (7) the heavenly beings who control what is created by others are
long‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with
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the breakup of the body, after death, may I be reborn in companionship with
the heavenly beings who control what is created by others!’ He sets his mind
on this, fixes his mind on this, and develops this state of mind. That objective
of his, determined on what is inferior, not developed higher, leads to rebirth
there. With the breakup of the body, after death, he is reborn in
companionship with the heavenly beings who control what is created by
others — and that is for one who is virtuous (practices moral conduct), I say,
not for one who is immoral. The heart’s objective of one who is virtuous
succeeds because of his purity.
(8) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: ‘The heavenly beings of Brahmā’s (God’s) company are long‑lived,
beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup
of the body, after death, may I be reborn in companionship with the heavenly
beings of Brahmā’s (God’s) company!’ He sets his mind on this, fixes his
mind on this, and develops this state of mind. That objective of his,
determined on what is inferior, not developed higher, leads to rebirth there.
With the breakup of the body, after death, he is reborn in companionship
with the heavenly beings of Brahmā’s (God’s) company — and that is for one
who is virtuous (practicing moral conduct), I say, not for one who is immoral;
for one without craving, not for one with craving. The heart’s objective of one
who is virtuous succeeds because of his purity.
These, Monks, are the eight kinds of rebirth on account of giving.
(Reference: AN 8.35)
In this Teaching from Gotama Buddha, he shares how through practicing generosity a
Practitioner improves their rebirth, should rebirth be needed.
Craving is the fuel that causes rebirth. It is generosity that helps to eliminate craving/
desire/attachment in the mind. Through developing one’s practice of generosity, among
other training guidance, they are training the mind to eliminate craving/desire/attachment.
Thus, with craving/desire/attachment diminished, a Practitioner will experience less
discontentedness and ultimately eliminate discontentedness when craving/desire/
attachment is eliminated.
At the same time that one is eliminating craving/desire/attachment to eliminate
discontentedness, they are also eliminating the cause of rebirth. Therefore, through
practicing generosity, a Practitioner is improving their ability to attain Enlightenment
through cultivating the mind to eliminate craving/desire/attachment and, if rebirth is
needed, improving their destination upon future rebirth.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
246


Chapter 71
Three Bases of Meritorious Activity
Monks, there are these three bases of meritorious activity (generating
wholesome Kamma).
What three?
The basis of meritorious activity consisting in giving; the basis of meritorious
activity consisting in virtuous behavior; and the basis of meritorious activity
consisting in meditative development.
(1) Here, Monks, someone has practiced the basis of meritorious activity
consisting in giving to a limited extent; he has practiced the basis of
meritorious activity consisting in virtuous behavior to a limited extent; but he
has not undertaken the basis of meritorious activity consisting in meditative
development. With the breakup of the body, after death, he is reborn among
humans in an unfavorable condition.
(2) Someone else has practiced the basis of meritorious activity consisting in
giving to a middling extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a middling extent; but he has not
undertaken the basis of meritorious activity consisting in meditative
development. With the breakup of the body, after death, he is reborn among
humans in a favorable condition.
(3) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings [ruled by] The Four Great Kings.
There The Four Great Kings, who had practiced supremely the basis of
meritorious activity consisting in giving and the basis of meritorious activity
consisting in virtuous behavior surpass the heavenly beings [ruled by] The Four
Great Kings in ten respects: in heavenly life span, heavenly beauty, heavenly
happiness, heavenly glory, and heavenly authority; and in heavenly forms,
sounds, odors, flavors, and physical objects.
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(4) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Tāvatiṃsa heavenly beings.
There Sakka, Ruler of the Heavenly Beings, who had practiced supremely
the basis of meritorious activity consisting in giving and the basis of
meritorious activity consisting in virtuous behavior, surpasses the Tāvatiṃsa
heavenly beings in ten respects: in heavenly life span, heavenly beauty,
heavenly happiness, heavenly glory, and heavenly authority; and in heavenly
forms, sounds, odors, flavors, and physical objects.
(5) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Yāma heavenly beings.
There the young heavenly being Suyāma, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the Yāma heavenly beings
in ten respects: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority; and in heavenly forms, sounds,
odors, flavors, and physical objects.
(6) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With
the breakup of the body, after death, he is reborn in companionship with the
Tusita heavenly beings.
There the young heavenly being Santusita, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the Tusita heavenly beings
in ten respects: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority; and in heavenly forms, sounds,
odors, flavors, and physical objects.
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(7) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings who excite in creation.
There the young heavenly being Sunimmita, who had practiced supremely
the basis of meritorious activity consisting in giving and the basis of
meritorious activity consisting in virtuous behavior, surpasses the heavenly
beings who excite in creation in ten respects: in heavenly life span, heavenly
beauty, heavenly happiness, heavenly glory, and heavenly authority; and in
heavenly forms, sounds, odors, flavors, and physical objects.
(8) Someone else has practiced the basis of meritorious activity consisting in
giving to a superior extent; he has practiced the basis of meritorious activity
consisting in virtuous behavior to a superior extent; but he has not undertaken
the basis of meritorious activity consisting in meditative development. With the
breakup of the body, after death, he is reborn in companionship with the
heavenly beings who control what is created by others.
There the young heavenly being Vasavattī, who had practiced supremely the
basis of meritorious activity consisting in giving and the basis of meritorious
activity consisting in virtuous behavior, surpasses the heavenly beings who
control what is created by others in ten respects: in heavenly life span,
heavenly beauty, heavenly happiness, heavenly glory, and heavenly authority;
and in heavenly forms, sounds, odors, flavors, and physical objects.
These, Monks, are the three bases of meritorious activity.
(Reference: AN 8.35)
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In this Teaching from Gotama Buddha, he shares the way of practice as generosity, moral
conduct (virtuous behavior), and meditation.
Generosity: a readiness and taking the action of frequently giving something more than is
strictly necessary, such as time, effort, energy, or resources without any expectation of
anything in return.
Moral Conduct (Virtuous Behavior): holding and acting upon high principles for proper
conduct.
Meditation: is a technique to actively train the mind during dedicated, independent,
purposeful training sessions to eliminate unwholesome qualities of the mind and/or
cultivate wholesome qualities of the mind in the positions of seated, lying, standing, or
walking.
While in this Teaching The Buddha describes these are “the three bases of meritorious
activity” and describes how a Practitioner can practice these to improve their rebirth,
these are also the same Teachings that lead to Enlightenment. These are often referred to
as “The Way of Practice”.
A Practitioner would need to have a well developed practice of generosity to eliminate
craving/desire/attachment from the mind and remove selfishness from the mind.
A Practitioner would need to have a well developed practice of moral conduct (virtuous
behavior), as described as part of The Eight Fold Path, to eliminate the harm one is
causing through their bodily, verbal, and mental conduct.
A Practitioner would need to have a well developed practice of meditation to train the
mind to eliminate unwholesome qualities and cultivate wholesome qualities.
Without all three of these aspects of “The Way of Practice”, a Practitioner would be
unable to attain Enlightenment.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of how to develop a meditation practice is available in this same
book series found in Chapter 11 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) and in the book “Breathing Mindfulness Meditation”
(Volume 7).
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Chapter 72
The Generous One Would Surpass the Other
‘Here, Venerable Sir, there might be two disciples of The Perfectly
Enlightened One equal in confidence, virtuous behavior (moral conduct), and
wisdom, but one is generous while the other is not. With the breakup of the
body, after death, they would both be reborn in a good destination, in a
heavenly world. When they have become heavenly beings, would there be
any distinction or difference between them?’
There would be, Sumanā, The Perfectly Enlightened One said: The
generous one, having become a heavenly being, would surpass the other in
five ways: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority. The generous one, having become a
heavenly being, would surpass the other in these five ways.
‘But, Venerable Sir, if these two pass away from there and again become
human beings, would there still be some distinction or difference between
them?’
There would be, Sumanā, The Perfectly Enlightened One said: When they
again become human beings, the generous one would surpass the other in
five ways: in human life span, human beauty, human happiness, human
fame, and human authority. When they again become human beings, the
generous one would surpass the other in these five ways.
‘But, Venerable Sir, if these two should go forth from the household life into
homelessness, would there still be some distinction or difference between
them?’
There would be, Sumanā, The Perfectly Enlightened One said: The generous
one, having gone forth, would surpass the other in five ways.
(1)He would usually use a robe that has been specifically offered to him,
seldom one that had not been specifically offered to him.
(2)He would usually eat almsfood that has been specifically offered to him,
seldom almsfood that had not been specifically offered to him.
(3)He would usually use a lodging that had been specifically offered to him,
seldom one that had not been specifically offered to him.
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(4)He would usually use medicines and supplies for the sick that had been
specifically offered to him, seldom those that had not been specifically
offered to him.
(5)His fellow monastics, those with whom he resides, would usually behave
toward him in agreeable ways by bodily, verbal, and mental action,
seldom in disagreeable ways. They would usually present him what is
agreeable, seldom what is disagreeable. The generous one, having gone
forth, would surpass the other in these five ways.
‘But, Venerable Sir, if both attain Arahantship, would there still be some
distinction or difference between them after they have attained Arahantship?’
In this case, Sumanā, I declare, there would be no difference between the
liberation [of one] and the liberation [of the other].
‘It’s outstanding and amazing, Venerable Sir! Truly, one has good reason to
give alms (a donation) and do meritorious deeds, since they will be helpful if
one becomes a heavenly being, [again] becomes a human being, or goes
forth.
So it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms (a
donation) and do meritorious deeds, since they will be helpful if one becomes
a heavenly being, [again] becomes a human being, or goes forth.
This is what The Perfectly Enlightened One said.
Having said this, The Fortunate One, The Teacher, further said this:
As the stainless moon moving through the sphere of space
outshines with its radiance all the stars in the world, so one
accomplished in virtuous behavior (moral conduct), a person
endowed with confidence, outshines by generosity all the selfish
people in the world.
As the hundred-peaked rain cloud, thundering, covered in
lightning, pours down rain upon the earth, overwhelming the
plains and lowlands, so The Perfectly Enlightened One’s disciple,
the wise one accomplished in vision, surpasses the selfish
person in five specific respects:
Life span and glory, beauty and peacefulness.
Possessed of wealth, after death he rejoices in heaven.
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(Reference: AN 5.31)


In this Teaching from Gotama Buddha, he shares answers to questions related to the
practice of generosity.
A Student asks The Buddha what would be the difference between two Practitioners who
are learning and practicing his Teachings upon rebirth, given that both Practitioners were
equally practicing confidence, virtuous behavior (moral conduct), and wisdom but one
would be generous while the other is not.
The Student asks this question related to rebirth in the heavenly realm, human realm,
having become an Ordained Practitioner, and if both Practitioners attained Enlightenment.
Heavenly Realm
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the heavenly realm. If both Practitioners were equally established in confidence,
virtuous behavior (moral conduct), and wisdom but one was generous in the past life
while the other was not, the Practitioner who was generous “would surpass the other in
five ways: in heavenly life span, heavenly beauty, heavenly happiness, heavenly glory, and
heavenly authority”.
Human Realm
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the human realm. If both Practitioners were equally established in confidence,
virtuous behavior (moral conduct), and wisdom but one was generous in the past life
while the other was not, the Practitioner who was generous “would surpass the other in
five ways: in human life span, human beauty, human happiness, human fame, and human
authority”.
Becoming Ordained Practitioners
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the human realm and both deciding to become Ordained Practitioners. If both
Ordained Practitioners were equally established in confidence, virtuous behavior (moral
conduct), and wisdom but one was generous in the past life while the other was not, the
Practitioner who was generous “would surpass the other in five ways”.
(1) He would usually use a robe that has been specifically offered to him, seldom one that
had not been specifically offered to him.
(2) He would usually eat almsfood that has been specifically offered to him, seldom
almsfood that had not been specifically offered to him.
(3) He would usually use a lodging that had been specifically offered to him, seldom one
that had not been specifically offered to him.
(4) He would usually use medicines and supplies for the sick that had been specifically
offered to him, seldom those that had not been specifically offered to him.
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(5) His fellow monastics, those with whom he resides, would usually behave toward him
in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways.
They would usually present him what is agreeable, seldom what is disagreeable. The
generous one, having gone forth, would surpass the other in these five ways.
Due to the Practitioner having a well developed practice of generosity in a previous life,
they will experience individuals being generous to them in their current life. This is as a
result of their actions in the previous and current life.
Attaining Enlightenment
The Buddha explains that there would not be a difference between the two Practitioners
upon rebirth in the human realm. If both Practitioners were equally established in
confidence, virtuous behavior (moral conduct), and wisdom but one was generous in the
past life while the other was not, for two Practitioners who have attained Enlightenment
“there would be no difference between the liberation [of one] and the liberation [of the
other]”.
An Enlightened being is an Enlightened being. Any and all Enlightened beings will
experience liberation of mind, such that, there will be no discontentedness because both
Practitioners have fully and completely eliminated all of The Ten Fetters. With all the
fetters/taints/pollution of mind eliminated, both Practitioners will have eradicated
discontentedness and escaped The Cycle of Rebirth. The mind of both Practitioners will
be peaceful, calm, serene, and content with joy - permanently.
Generosity should be practiced on a continuous and ongoing basis. A Practitioner should
incorporate generosity as part of their normal life. Giving and sharing with others trains
one’s own mind to eliminate craving/desire/attachment removing the stain of selfishness
from the mind. A Practitioner’s mind would not be liberated to attain Enlightenment
without a well developed practice of continuous and ongoing generosity.
Detailed explanation of The Realms of Existence is available in this same book series
found in the book “The Realms of Existence” (Volume 11).
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 73
A Simile Describing the Happiness of Heaven
A wise man who has given himself over to wholesome conduct of body,
speech, and mind, on the dissolution of the body, after death, reappears in a
happy destination, even in heaven.
Were it rightly speaking to be said of anything: ‘That is entirely wished for,
entirely desired, entirely agreeable,’ it is of heaven that, rightly speaking, this
should be said, so much so that it is hard to finish describing the happiness
of heaven.
‘But, Venerable Sir, can a simile be given?’
It can, Monk, The Perfectly Enlightened One said: Monks, suppose that a
Wheel‑Turning Monarch possessed the seven treasures and the four kinds of
success, and because of that experienced pleasure and happiness.
What are the seven treasures?
(1) Here, when a head‑anointed noble King has bathed his head on the
Uposatha Day of the fifteenth and has ascended to the upper palace
chamber for the Uposatha, there appears to him the divine wheel‑treasure with
its thousand spokes, its tire, and its hub, complete in every aspect. On seeing
it, the head‑anointed noble King thinks thus: Now it has been heard by me
that when a head‑anointed noble King has bathed his head on the Uposatha
Day of the fifteenth and has ascended to the upper palace chamber for the
Uposatha, and there appears to him the divine wheel‑treasure with its
thousand spokes, its tire, and its hub, complete in every aspect, then that
King becomes a Wheel‑Turning Monarch. ‘Am I then a Wheel‑Turning
Monarch?’
Then the head‑anointed noble King rises from his seat, and taking a water
vessel in his left hand, he sprinkles the wheel‑treasure with his right hand,
saying: ‘Turn forward, good wheel‑treasure; triumph, good wheel‑treasure!’
Then the wheel‑treasure turns forward rolling in the eastern direction and the
Wheel‑Turning Monarch follows it with his four‑constituent army.
Now in whatever region the wheel‑treasure pauses, there the
Wheel‑Turning Monarch takes up residence with his four‑constituent army.
And opposing Kings in the eastern direction come to the Wheel‑Turning
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Monarch and speak thus: Come, great King; welcome, great King; command,
great King; advise, great King.
The Wheel‑Turning Monarch speaks thus: You should not kill living beings;
you should not take what has not been given; you should not misconduct
yourselves in sensual pleasures; you should not speak falsehood; you should
not drink intoxicants (substances that cause heedlessness); you should eat
what you are accustomed to eat. And the opposing Kings in the eastern
direction submit to the Wheel‑Turning Monarch.
Then the wheel‑treasure plunges into the eastern ocean and emerges again.
And then it turns forward rolling in the southern direction … And the
opposing Kings in the southern direction submit to the Wheel‑Turning
Monarch. Then the wheel‑treasure plunges into the southern ocean and
emerges again. And then it turns forward rolling in the western direction …
And the opposing Kings in the western direction submit to the
Wheel‑Turning Monarch. Then the wheel‑treasure plunges into the
western ocean and emerges again. And then it turns forward rolling in the
northern direction … And the opposing Kings in the northern direction
submit to the Wheel‑Turning Monarch.
Now when the wheel‑treasure has triumphed over the earth to the ocean’s
edge, it returns to the royal capital and remains as if fixed on its axle at the
gate of the Wheel‑Turning Monarch’s inner palace, as a decoration to the
gate of his inner palace. Such is the wheel‑treasure that appears to a
Wheel‑Turning Monarch.
(2) Again, the elephant‑treasure appears to the Wheel‑Turning Monarch, all
white, with sevenfold stance, with supernormal power, flying through the air,
the King of elephants named ‘Uposatha’. On seeing him, the Wheel‑Turning
Monarch’s mind has confidence in him thus: It would be wonderful to ride the
elephant, if he would undergo taming! Then the elephant‑treasure undergoes
taming just like a fine thoroughbred elephant well tamed for a long time.
And it so happens that the Wheel‑Turning Monarch, when testing the
elephant‑treasure, mounts him in the morning, and after traveling the whole
earth to the edge of the ocean, he returns to the royal capital to take his
morning meal. Such is the elephant‑treasure that appears to a Wheel‑Turning
Monarch.
(3) Again, the horse‑treasure appears to the Wheel‑Turning Monarch, all
white, with raven‑black head, with mane like muñja grass, with supernormal
power, flying through the air, the King of horses named ‘Valāhaka’
[‘Thundercloud’]. On seeing him, the Wheel‑Turning Monarch’s mind has
confidence in him thus: It would be wonderful to ride the horse, if he would
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undergo taming! Then the horse‑treasure undergoes taming just like a fine
thoroughbred horse well tamed for a long time.
And it so happens that the Wheel‑Turning Monarch, when testing the
horse‑treasure, mounts him in the morning, and after traveling the whole
earth to the edge of the ocean, he returns to the royal capital to take his
morning meal. Such is the horse‑treasure that appears to a Wheel‑Turning
Monarch.
(4) Again, the jewel‑treasure appears to the Wheel‑Turning Monarch. The
jewel is fine beryl (mineral composed of beryllium aluminium cyclosilicate; a rare
stone) of purest water, eight‑faceted, and well cut. Now the radiance of the
jewel‑treasure spreads around for a whole league.
And it so happens that when the Wheel‑Turning Monarch is testing the
jewel‑treasure, he draws up his four‑constituent army in formation, and
mounting the jewel on top of his banner, he sets forth in the darkness and
gloom of the night. Then all the [inhabitants of the] villages nearby begin
their work by its light, thinking that it is day. Such is the jewel‑treasure that
appears to a Wheel‑Turning Monarch.
(5) Again, the woman‑treasure appears to the Wheel‑Turning Monarch,
beautiful, comely and graceful, possessing the supreme beauty of
complexion, neither too tall nor too short, neither too slim nor too stout,
neither too dark nor too fair, surpassing human beauty without reaching divine
beauty. The touch of the woman‑treasure is such that it is like a cluster of
kapok or a cluster of cotton‑wool. When it is cool, her limbs are warm; when it
is warm, her limbs are cool. From her body the scent of sandalwood comes
forth, and from her mouth the scent of lotuses. She rises before the
Wheel‑Turning Monarch and retires after him. She is eager to serve,
agreeable in conduct, and sweet in speech. Since she is never lacking
confidence to the Wheel‑Turning Monarch even in thought, how could she be
so in body? Such is the woman‑treasure that appears to a Wheel‑Turning
Monarch.
(6) Again, the steward‑treasure appears to the Wheel‑Turning Monarch. The
divine eye (third eye) born of past action is established in him whereby he
sees hidden stores of treasure both with owners and ownerless. He
approaches the Wheel‑Turning Monarch and says: Sir, you remain at ease. I
shall take care of your monetary affairs. And it so happens that when the
Wheel‑Turning Monarch is testing the steward‑treasure, he boards a boat,
and putting out into the river Ganges, in midstream he tells the
steward‑treasure: I need gold and bullion, steward. — Then, Sir, let the boat
be steered towards one bank. — Steward, it is actually here that I need gold
and bullion.
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Then the steward‑treasure plunges both hands into the water and draws up
a pot full of gold and bullion, and he tells the Wheel‑Turning Monarch: Is this
enough, Sir? Is enough done, enough offered? — This is enough, steward,
enough is done, enough offered. Such is the steward‑treasure that appears to
a Wheel‑Turning Monarch.
(7) Again, the counsellor‑treasure appears to the Wheel‑Turning Monarch,
wise, knowledgable, and a good decision-maker, capable of getting the
Wheel‑Turning Monarch to promote that which is worthy of being promoted,
to dismiss that which should be dismissed, and to establish that which
should be established. He approaches the Wheel‑Turning Monarch and says:
Sir, you remain at ease. I shall govern. Such is the counsellor‑treasure that
appears to a Wheel‑Turning Monarch.
These are the seven treasures that a Wheel‑Turning Monarch possesses.
What are the four kinds of success?
(1)Here a Wheel‑Turning Monarch is handsome, attractive, and graceful,
possessing the supreme beauty of complexion, and he surpasses other
human beings in that respect. This is the first kind of success that a
Wheel‑Turning Monarch possesses.
(2)Again, a Wheel‑Turning Monarch lives long and endures long, and he
surpasses other human beings in that respect. This is the second kind of
success that a Wheel‑Turning Monarch possesses.
(3)Again, a Wheel‑Turning Monarch is free from illness and affliction,
possessing a good digestion that is neither too cool nor too warm, and he
surpasses other human beings in that respect. This is the third kind of
success that a Wheel‑Turning Monarch possesses.
(4)Again, a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and
Householders. Just as a father is dear and agreeable to his children, so
too a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and
Householders. Brāhmins and Householders, too, are dear and agreeable to a
Wheel‑Turning Monarch. Just as children are dear and agreeable to a father,
so too Brāhmins and Householders are dear and agreeable to a
Wheel‑Turning Monarch.
Once a Wheel‑Turning Monarch was driving in a pleasure park with his
four‑constituent army. Then Brāhmins and Householders went to him and
spoke thus: Sir, drive slowly that we may see you longer.
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And so he told his charioteer (driver):
Charioteer, drive slowly that I may see the Brāhmins and Householders longer.
This is the fourth kind of success that a Wheel‑Turning Monarch possesses.
These are the four kinds of success that a Wheel‑Turning Monarch
possesses.
What do you think, Monks? Would a Wheel‑Turning Monarch experience
pleasure and happiness because of possessing these seven treasures and
these four kinds of success?
‘Venerable Sir, a Wheel-Turning Monarch would experience pleasure and
happiness because of possessing even one treasure, let alone seven
treasures and four kinds of success.’
Then, taking a small stone the size of his hand, The Perfectly Enlightened
One addressed the Monks thus:
What do you think, Monks? Which is the greater, this small stone that I have
taken, the size of my hand, or Himālaya, the King of mountains?
‘Venerable Sir, the small stone that The Perfectly Enlightened One has taken,
the size of his hand, is minimal beside Himālaya, the King of mountains; it is
not even a fraction, there is no comparison.
So too, Monks, the pleasure and happiness that a Wheel‑Turning Monarch
would experience because of possessing the seven treasures and the four
kinds of success is minimal beside the happiness of heaven; it is not even a
fraction, there is no comparison.
If, some time or other, at the end of a long period, the wise man comes
back to the human state, it is into a high family that he is reborn — into a
family of well‑to‑do Nobles, or well‑to‑do Brāhmins, or well‑to‑do
Householders — one that is rich, of great wealth, of great possessions, with
abundant gold and silver, with abundant assets and means, and with
abundant money and grain. He is handsome, attractive and graceful,
possessing the supreme beauty of complexion. He obtains food and drink,
clothes, vehicles, garlands, scents and ointments, bed, lodging, and light. He
conducts himself well in body, speech, and mind, and having done so, on the
dissolution of the body, after death, he reappears in a happy destination, even
in the heavenly world.
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Monks, suppose a gambler at the very first lucky throw won a great fortune,
yet a lucky throw such as that is insignificant; it is a far more lucky throw when
a wise man who conducts himself well in body, speech, and mind, on the
dissolution of the body, after death, reappears in a happy destination, even in
the heavenly world.
This is the complete perfection of the wise man’s condition.
(Reference: MN 129)
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In this Teaching from Gotama Buddha, he shares a simile to describe the amount of
pleasure and happiness experienced in the heavenly realm.
He provides a story related to the Wheel-Turning Monarch and all the pleasure and
happiness that he might experience sharing that this is minimal compare to that which is
experienced in the heavenly realm.
While the heavenly realm is known to be highly pleasurable and happy, it is not a
desirable outcome for one’s current human life.
Beings in the heavenly realm are experiencing so much pleasure and happiness that they
oftentimes lack the motivation to learn and practice these Teachings to attain
Enlightenment. Thus, they are reborn back into other realms continuing the problem of
rebirth and discontentedness as they roam and wander throughout The Cycle of Rebirth.
The heavenly realm is not a permanent resting place, but instead, a temporary existence
that has a certain life span. Once that life span is over, if Enlightenment has not been
attained, then one will be reborn into a new existence continuing the problem of The
Cycle of Rebirth with the mind continuing to experience discontentedness.
A wise Practitioner would use this human birth, one where we do have motivation to learn
and practice these Teachings, to make efforts towards the attainment of Enlightenment. In
this human realm, an ideal place to work towards the attainment of Enlightenment, we
experience all three (3) feelings of discontentedness. Pleasant feelings, painful feelings,
and feelings that are neither painful-nor-pleasant are all experienced in this human realm.
Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of
these Teachings is to eliminate discontentedness of mind providing the mind a permanent
place to reside in Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
Since human beings experience all three (3) feelings of discontentedness, we are
oftentimes more motivated than those beings in the heavenly realm to progress towards
Enlightenment.
With heavenly beings only experiencing exclusively pleasant feelings, they will oftentimes
be complacent and need to experience continued rebirth before escaping The Cycle of
Rebirth through the attainment of Enlightenment.
Beings in the lower realms are unable to attain Enlightenment and beings in the heavenly
realm, while they are able to attain Enlightenment, oftentimes lack the motivation to work
towards Enlightenment. Therefore, the human realm is the most ideal existence to apply
effort and energy towards the attainment of Enlightenment.
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Chapter 74
Great Fruit and Benefit of the
Noble Ones’ Uposatha Observance
There are, Visākhā, three kinds of Uposathas.
What three?
(1) The cattle workers Uposatha,
(2) the Nigaṇṭhas’ Uposatha,
(3) and the Noble Ones’ Uposatha.
And how, Visākhā, is the cattle workers Uposatha observed?
Suppose, Visākhā, in the evening a cattle worker returns the cows to their
owners. He reflects thus: Today the cows grazed in such and such a place
and drank water in such and such a place. Tomorrow the cows will graze in
such and such a place and drink water in such and such a place.
So too, someone here observing the Uposatha reflects thus: Today I ate this
and that food; today I ate a meal of this and that kind. Tomorrow I will eat
this and that food; tomorrow I will eat a meal of this and that kind. He
thereby passes the day with craving/greed and longing in his mind.
It is in such a way that the cattle workers Uposatha is observed. The cattle
workers Uposatha, thus observed, is not of great fruit and benefit, nor is it
extraordinarily brilliant and extensive.
And how, Visākhā, is the Nigaṇṭhas’ Uposatha observed?
There are, Visākhā, Ascetics called Nigaṇṭhas. They urge their disciples thus:
Come, good man, lay down the rod toward living beings residing more than a
hundred yojanas’ (12-15 km) distance in the eastern quarter. Lay down the
rod toward living beings residing more than a hundred yojanas’ distance in
the western quarter. Lay down the rod toward living beings residing more
than a hundred yojanas’ distance in the northern quarter. Lay down the rod
toward living beings residing more than a hundred yojanas’ distance in the
southern quarter. Thus they urge them to be sympathetic and
compassionate toward some living beings, but not to others. On the
Uposatha Day, they urge their disciples thus: Come, good man, having laid
aside all clothes, recite: I am not anywhere the belonging of anyone, nor is
there anywhere anything in any place that is mine. However, his parents
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know: This is our son. And he knows: These are my parents. His wife and
children know: He is our supporter. And he knows: These are my wife and
children. His slaves, workers, and servants know: He is our master. And he
knows: These are my slaves, workers, and servants. Thus on an occasion
when they should be urged in truthfulness, [the Nigaṇṭhas] urge them in false
speech. This, I say, is false speech. When that night has passed, he makes
use of possessions that have not been given. This, I say, is taking what has
not been given.
It is in such a way that the Nigaṇṭhas’ Uposatha is observed. When one has
observed the Uposatha in the way of the Nigaṇṭhas, the Uposatha is not of
great fruit and benefit, nor is it extraordinarily brilliant and extensive.
And how, Visākhā, is the Noble Ones’ Uposatha observed?
The defiled mind is cleansed by effort. And how is the defiled mind cleansed
by effort?
Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The Tathāgata
thus: The Perfectly Enlightened One is an Arahant, Perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the world,
unsurpassed trainer of persons to be tamed, Teacher of heavenly beings and
humans, the Enlightened One, The Perfectly Enlightened One. When a Noble
Disciple recollects (recalls/remembers) The Tathāgata, his mind becomes
tranquil (calm), joy arises, and the defilements of the mind are abandoned in
the same way that one’s head, when dirty, is cleansed by effort.
And how, Visākhā, does one cleanse a dirty head by effort? By means of
cleansing paste, clay, water, and the appropriate effort by the person. It is in
such a way that one’s head, when dirty, is cleansed by effort. So too, the
defiled mind is cleansed by effort.
This is called a Noble Disciple who observes the Uposatha of Brahmā (God),
who resides together with Brahmā (God), and it is by considering Brahmā
(God) that his mind becomes tranquil, joy arises, and the defilements of the
mind are abandoned. It is in this way that the defiled mind is cleansed by
effort.
The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind
cleansed by effort?
Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The Teachings
thus: The Teachings are well expounded by The Perfectly Enlightened One,
directly visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise. When a Noble Disciple recollects
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(recalls/remembers) The Teachings, his mind becomes tranquil, joy arises,
and the defilements of the mind are abandoned in the same way that one’s
body, when dirty, is cleansed by effort.
And how, Visākhā, does one cleanse a dirty body by effort? By means of a
bathing brush, lime powder, water, and the appropriate effort by the person.
It is in such a way that one’s body, when dirty, is cleansed by effort. So too,
the defiled mind is cleansed by effort.
This is called a Noble Disciple who observes the Uposatha of The Teachings,
who resides together with The Teachings, and it is by considering The
Teachings that his mind becomes tranquil, joy arises, and the defilements of
the mind are abandoned. It is in this way that the defiled mind is cleansed by
effort.
The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind
cleansed by effort?
Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The
Community thus: The Community of The Perfectly Enlightened One’s
disciples is practicing the good way, practicing the straight way, practicing
the true way, practicing the proper way; that is, the four pairs of persons, the
eight types of individuals — this Community of The Perfectly Enlightened
One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the world.
When a Noble Disciple recollects (recalls/remembers) The Community, his
mind becomes tranquil, joy arises, and the defilements of the mind are
abandoned in the same way that a dirty cloth is cleansed by effort.
And how, Visākhā, does one cleanse a dirty cloth by effort? By means of
heat, lye, cow dung, water, and the appropriate effort by the person. It is in
such a way that a dirty cloth is cleansed by effort. So too, the defiled mind is
cleansed by effort.
This is called a Noble Disciple who observes the Uposatha of The
Community, who resides together with The Community, and it is by
considering The Community that his mind becomes tranquil, joy arises, and
the defilements of the mind are abandoned. It is in this way that the defiled
mind is cleansed by effort.
The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind
cleansed by effort?
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Here, Visākhā, a Noble Disciple recollects (recalls/remembers) his own
virtuous behavior (moral conduct) as unbroken, untorn, unblemished,
unblotched, liberating, praised by the wise, not misunderstood, and leading
to concentration. When a Noble Disciple recollects (recalls/remembers) his
virtuous behavior (moral conduct), his mind becomes tranquil, joy arises, and
the defilements of the mind are abandoned in the same way that a dirty
mirror is cleansed by effort.
And how, Visākhā, is a dirty mirror cleansed by effort? By means of oil,
ashes, a roll of cloth, and the appropriate effort by the person. It is in such a
way that a dirty mirror is cleansed by effort. So too, the defiled mind is
cleansed by effort.
This is called a Noble Disciple who observes the Uposatha of virtuous
behavior (moral conduct), who resides together with virtuous behavior (moral
conduct), and it is by considering virtuous behavior (moral conduct) that his
mind becomes tranquil, joy arises, and the defilements of the mind are
abandoned. It is in this way that the defiled mind is cleansed by effort.
The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind
cleansed by effort?
Here, Visākhā, a Noble Disciple recollects (recalls/remembers) the heavenly
beings thus: There are heavenly beings [ruled by] The Four Great Kings,
Tāvatiṃsa heavenly beings, Yāma heavenly beings, Tusita heavenly beings,
heavenly beings who excite in creation, heavenly beings who control what is
created by others, heavenly beings of Brahmā’s (God’s) company, and
heavenly beings still higher than these. I too have such confidence as those
heavenly beings possessed because of which, when they passed away from
here, they were reborn there; I too have such virtuous behavior (moral
conduct) as those heavenly beings possessed because of which, when they
passed away from here, they were reborn there; I too have such learning as
those heavenly beings possessed because of which, when they passed
away from here, they were reborn there; I too have such generosity as those
heavenly beings possessed because of which, when they passed away from
here, they were reborn there; I too have such wisdom as those heavenly
beings possessed because of which, when they passed away from here,
they were reborn there. When a Noble Disciple recollects (recalls/remembers)
the confidence, virtuous behavior (moral conduct), learning, generosity, and
wisdom in himself and in those heavenly beings, his mind becomes tranquil,
joy arises, and the defilements of the mind are abandoned in the same way
that impure gold is cleansed by effort.
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And how, Visākhā, is impure gold cleansed by effort?
By means of a furnace, salt, red chalk, a blow‑pipe and tongs, and the
appropriate effort by the person. It is in such a way that impure gold is
cleansed by effort. So too, the defiled mind is cleansed by effort.
This is called a Noble Disciple who observes the Uposatha of the heavenly
beings, who resides together with the heavenly beings, and it is by
considering the heavenly beings that his mind becomes tranquil, joy arises,
and the defilements of the mind are abandoned. It is in this way that the
defiled mind is cleansed by effort.
(i) This Noble Disciple, Visākhā, reflects thus: As long as they live, the
Arahants abandon and abstain from the destruction of life; with the rod
and weapon laid aside, diligent and kindly, they reside compassionate
toward all living beings. Today, for this night and day, I too shall abandon
and abstain from the destruction of life; with the rod and weapon laid
aside, diligent and kindly, I too shall reside compassionate toward all
living beings. I shall imitate the Arahants in this respect and the Uposatha
will be observed by me.
(ii) As long as they live, the Arahants abandon and abstain from taking what
is not given; they take only what is given, awaiting only what is given, and
are honest at heart, free of theft. Today, for this night and day, I too shall
abandon and abstain from taking what is not given; I shall accept only
what is given, awaiting only what is given, and be honest at heart, free of
theft. I shall imitate the Arahants in this respect and the Uposatha will be
observed by me.
(iii) As long as they live, the Arahants abandon sexual activity and observe
celibacy, living apart, abstaining from sexual intercourse, the common
person’s practice. Today, for this night and day, I too shall abandon
sexual activity and observe celibacy, living apart, abstaining from sexual
intercourse, the common person’s practice. I shall imitate the Arahants in
this respect and the Uposatha will be observed by me.
(iv) As long as they live, the Arahants abandon and abstain from false
speech; they speak truth, adhere to truth; they are trustworthy and
reliable, not deceivers of the world. Today, for this night and day, 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. I shall imitate the Arahants in this respect and the Uposatha will be
observed by me.
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(v) As long as they live, the Arahants abandon and abstain from liquor, wine,
and intoxicants (substances that cause heedlessness), the basis for
heedlessness. Today, for this night and day, I too shall abandon and
abstain from liquor, wine, and intoxicants, the basis for heedlessness. I
shall imitate the Arahants in this respect and the Uposatha will be
observed by me.
(vi) As long as they live, the Arahants eat once a day, abstaining from eating
at night and from food outside the proper time. Today, for this night and
day, I too shall eat once a day, abstaining from eating at night and from
food outside the proper time. I shall imitate the Arahants in this respect
and the Uposatha will be observed by me.
(vii)As long as they live, the Arahants abstain from dancing, singing,
instrumental music, and unsuitable shows, and from adorning and
beautifying themselves by wearing garlands and applying scents and
fragrances. Today, for this night and day, 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
fragrances. I shall imitate the Arahants in this respect and the Uposatha
will be observed by me.
(viii) As long as they live, the Arahants abandon and abstain from the use of
high and luxurious beds; they lie down on a low resting place, either a
small bed or a straw mat. Today, for this night and day, 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. I shall
imitate the Arahants in this respect and the Uposatha will be observed by
me.
It is in this way, Visākhā, that the Noble Ones’ Uposatha is observed. When
one has observed the Uposatha in the way of the Noble Ones, it is of great
fruit and benefit, extraordinarily brilliant and extensive.
To what extent is it of great fruit and benefit? To what extent is it
extraordinarily brilliant and pervasive?
Suppose, Visākhā, one were to exercise sovereignty and Kingship over these
sixteen great countries abounding in the seven precious substances, that is,
[the countries of] the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the
Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the
Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the
Kambojans: this would not be worth a sixteenth part of the Uposatha
observance complete in those eight factors.
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For what reason?
Because human Kingship is inferior compared to heavenly happiness.
For the heavenly beings [ruled by] The Four Great Kings, a single night and
day is equivalent to fifty human years; thirty such days make up a month,
and twelve such months make up a year. The life span of the heavenly
beings [ruled by] The Four Great Kings is five hundred such heavenly years.
It is possible, Visākhā, that a woman or man here who observes the
Uposatha complete in these eight factors will, with the breakup of the body,
after death, be reborn in companionship with the heavenly beings [ruled by]
The Four Great Kings. It was with reference to this that I said human kingship
is poor compared to heavenly happiness.
For the Tāvatiṃsa heavenly beings a single night and day is equivalent to a
hundred human years; thirty such days make up a month, and twelve such
months make up a year. The life span of the Tāvatiṃsa heavenly beings is a
thousand such heavenly years.
For the Yāma heavenly beings a single night and day is equivalent to two
hundred human years; thirty such days make up a month, and twelve such
months make up a year. The life span of the Yāma heavenly beings is two
thousand such heavenly years.
For the Tusita heavenly beings, a single night and day is equivalent to four
hundred human years; thirty such days make up a month, and twelve such
months make up a year. The life span of the Tusita heavenly beings is four
thousand such heavenly years.
For the heavenly beings who excite in creation, a single night and day is
equivalent to eight hundred human years; thirty such days make up a month,
and twelve such months make up a year. The life span of the heavenly
beings who excite in creation is eight thousand such heavenly years.
For the heavenly beings who control what is created by others, a single night
and day is equivalent to sixteen hundred human years; thirty such days
make up a month, and twelve such months make up a year. The life span of
the heavenly beings who control what is created by others is sixteen
thousand such heavenly years.
It is possible, Visākhā, that a woman or man here who observes the
Uposatha complete in these eight factors will, with the breakup of the body,
after death, be reborn in companionship with the heavenly beings who
control what is created by others. It was with reference to this that I said
human kingship is poor compared to heavenly happiness.
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(Reference: AN 3.70)
In this Teaching from Gotama Buddha, he shares the three kinds of Uposathas.
The Uposatha is an observance where one might choose to pay particularly close
attention to one’s life practice, ensuring one does not cause any harm through bodily,
verbal, and mental conduct. Household Practitioners will oftentimes increase their
practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.
The Buddha guided his Students to observe the Uposatha through dedicated practice of
The Teachings on The Path to Enlightenment to help invigorate their practice during these
special times of the month dedicated to the cleansing of the defiled/polluted mind.
Observing the Uposatha was traditionally done for two to six days each lunar month.
During the lifetime of The Buddha, the average person could understand time through the
lunar calendar as the modern day calendar was not yet invented. People understood time
based on the lunar schedule and could observe time by just looking into the sky. Today,
depending which community one might live and participate in, there are some
communities who practice this one day a week based on the modern calendar or they
might still follow the lunar calendar to observe the Uposatha.
The Uposatha is described by The Buddha based on how it is practiced by cattle
workers, Niganthas, and his own Students - The Noble Ones.
1.) The cattle workers Uposatha is observed with craving/greed and longing in the mind,
therefore, The Buddha explains that the cattle workers Uposatha “is not of great fruit and
benefit, nor is it extraordinarily brilliant and extensive” because they are not actively
working to cleanse the mind.
2.) The Niganthas’ Uposatha is observed with effort applied towards not killing living
beings within a certain distance, but beings outside of that distance may still be killed.
The Niganthas are “sympathetic and compassionate toward some living beings, but not
to others”.
They are also urged to recite “I am not anywhere the belonging of anyone, nor is there
anywhere anything in any place that is mine”. Despite this thinking, The Buddha explains
that the Niganthas still think their relationships as “These are my parents”, “These are my
wife and children”, and “these are my slaves, workers, and servants”. Even though they
are urged to speak the truth on the Uposatha, The Buddha explains they are still using
false speech due to the mind not yet letting go of thinking of those things that belong to
them.
The Buddha explains that the Niganthas’ Uposatha will also include making “use of
possessions that have not been given. This, I say, is taking what has not been given”. In
this situation, the Niganthas’ Uposatha is observed with Practitioners stealing.
The Buddha explains that the Niganthas’ Uposatha “is not of great fruit and benefit, nor is
it extraordinarily brilliant and extensive” because they are not actively working to cleanse
the mind.
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3.) The Noble Ones’ Uposatha (i.e. The Students of The Buddha) is observed by making
an effort to cleanse the mind.
The Buddha explains applying effort in various ways creating comparisons to various
tasks that his Students would be familiar with to help them understand that they are being
guided to “cleanse the mind by effort” on the Uposatha.
He specially guides Students to practice The Eight Precepts on the Uposatha in order to
apply extra effort towards the cleansing of the mind.
The Buddha explains that the Noble Ones’ Uposatha “is of great fruit and benefit,
extraordinarily brilliant and extensive” because they are actively working to cleanse the
mind.
He compares how beneficial the Noble One’s Uposatha is by drawing comparisons to a
Kingship. It is reasonable to consider that the common person during the lifetime of The
Buddha aspired to be a member of the royal family, thinking that would solve all their
worldly problems. Much like people today feel if they could be a celebrity or win the
lottery, all their problems would be solved.
But, The Buddha provides guidance to help his Students see that there is more benefit in
practicing The Eight Precepts on the Uposatha than that of being a member of the royal
family as a King.
The Eight Precepts are part of The Path to Enlightenment and is what will lead towards
the attainment of Enlightenment. The mental state of Enlightenment is so utterly peaceful,
calm, serene, and content with joy, that it is more beneficial to one’s life than all of the
treasures and benefits of being a member of the royal family or even a King.
Attaining Enlightenment is more beneficial to one’s life than that of being a King, celebrity,
or winning the lottery. There is no material possession, title, or lifestyle that compares to
the experience of having attained Enlightenment. The Enlightened mind is beyond
pleasure and pain, so peaceful, calm, serene, and content with joy, that the mind no
longer experiences any discontentedness and one has escaped The Cycle of Rebirth. The
mind is completely and entirely at peace permanently.
The Buddha even relates how inferior a Kingship is to that of the happiness in the
heavenly realm. If you can imagine how happy the mind might be as a King, celebrity, or
having won the lottery, The Buddha explains that the happiness experienced in the
heavenly realm is even beyond that happiness.
The happiness that you can understand as it relates to being a King, celebrity, or winning
the lottery is something that the unEnlightened mind can understand and is used to
describe the happiness in the heavenly realm that one can understand. However, this is
still conditioned happiness, meaning it is impermanent (i.e. temporary), therefore,
unsatisfying.
Being a King, celebrity, or winning the lottery would not and cannot solve the problem of
the discontent mind experienced by an unEnlightened being. There is no material
possession, title, or lifestyle that one could obtain that would allow the mind to reside in
the same degree of peacefulness, calmness, serenity, and contentedness with joy that is
experienced by the Enlightened mind.
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Material possessions, titles, nor a specific lifestyle can create Enlightenment in the mind.
In fact, a mind that is longing and yearning for any of these things will continue to
experience discontentedness.
The Path to Enlightenment is to eliminate the mind’s craving/desire/attachment, its
ignorance (unknowing of true reality) thinking that material possessions, titles, or a
specific lifestyle is what it needs to experience permanent peacefulness and joy.
The Buddha himself was already a member of the royal family and was destine to become
a King, yet, he gave all that up to progress on the journey to attain Enlightenment. The
Buddha was well equipped to speak on the benefits of attaining Enlightenment which
surpasses any benefits of a Kingship. A Practitioner does not need to give up their
existing life to progress towards Enlightenment. Instead, they need to train the mind to
eliminate the pollution of mind through cleansing the mind of the defilements. Just
because The Buddha left the royal family in his journey towards the attainment of
Enlightenment, that does not mean you would need to do the same as him.
Instead, you can actively work towards the attainment of Enlightenment in whatever
lifestyle you are currently leading and gradually make adjustments to the mind, and your
life practice, through training the mind.
From my experience, to gain the most benefit from increasing the number of precepts one
chooses to practice would require consistent, ongoing, and diligent effort towards
dedicated practice of The Five Precepts or The Eight Precepts. While a special time of
month to observe additional precepts or apply extra effort towards practicing all The
Teachings can help to motivate a Practitioner to carry the extra effort forward on days that
aren’t the Uposatha, to experience the most benefit, one would need to develop a
dedicated approach to practicing The Five Precepts or The Eight Precepts for an
extended period of time. This provides the most benefit towards cleansing the mind.
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).
Detailed explanation of The Eight Precepts is available in this same book series found in
Chapter 46 of the book “Foundations in The Teachings” (Volume 3).
It is important to understand that The Buddha described observing the Uposatha Day in
multiple ways, it was not described only in the way detailed within this Chapter. Instead,
each additional Teaching is shared in layers, providing further content to deepen one’s
understanding of his Teachings and how to practice them successfully.
Detailed explanation of The Uposatha Day is also available in this same book series found
in Chapters 59-63 of the book “Lowly Arts” (Volume 12).
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Chapter 75
The Heavenly Beings of the Gandhabba Order
Monks, I will teach you about the heavenly beings of the gandhabba order
(Gandhabbakāyikā heavenly being)
Listen to that…
And what, Monks, are the heavenly beings of the gandhabba order?
There are, Monks,
heavenly beings residing in fragrant roots,
heavenly beings residing in fragrant heartwood,
heavenly beings residing in fragrant softwood,
heavenly beings residing in fragrant bark,
heavenly beings residing in fragrant shoots,
heavenly beings residing in fragrant leaves,
heavenly beings residing in fragrant flowers,
heavenly beings residing in fragrant fruits,
heavenly beings residing in fragrant sap, and
heavenly beings residing in fragrant scents.
These, Monks, are called the heavenly beings of the gandhabba order.
(Reference: SN 31.1)
In this Teaching from Gotama Buddha, he shares how there are heavenly beings that live
in various parts of plants.
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Chapter 76
To Be Reborn in the Company of the
Heavenly Beings of the Gandhabba Order
Here, Monk, someone practices wholesome conduct of body, speech, and
mind. He has heard: The heavenly beings of the gandhabba order are
long‑lived, beautiful, and abound in happiness. He thinks: Oh, with the
breakup of the body, after death, may I be reborn in the company of the
heavenly beings of the gandhabba order! Then, with the breakup of the body,
after death, he is reborn in the company of the heavenly beings of the
gandhabba order.
This, Monks, is the cause and reason why someone here, with the breakup
of the body, after death, is reborn in the company of the heavenly beings of
the gandhabba order.
(Reference: AN 8.35)
In this Teaching from Gotama Buddha, he shares how through developing one’s life
practice based on wholesome bodily, verbal, and mental conduct (i.e. body, speech, and
mind), that one can be reborn into the heavenly realm.
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Chapter 77
To Be Reborn in the Company of the
Heavenly Beings Who Reside in Fragrant Roots
Here, Monk, someone practices wholesome conduct of body, speech, and
mind. He has heard: The heavenly beings who reside in fragrant roots are
long‑lived, beautiful, and abound in happiness.
He thinks: Oh, with the breakup of the body, after death, may I be reborn in
the company of the heavenly beings who reside in fragrant roots!
He gives food …. He gives drink …. He gives clothing …. He gives a vehicle
…. He gives a garland …. He gives a fragrance…. He gives an ointment ….
He gives a bed …. He gives a dwelling …. He gives a lamp. Then, with the
breakup of the body, after death, he is reborn in the company of the heavenly
beings who reside in fragrant roots.
This, Monk, is the cause and reason why someone here, with the breakup of
the body, after death, is reborn in the company of the heavenly beings who
reside in fragrant roots.
(The same Teaching was spoken for each of the other groups of gandhabbas
— those who reside in fragrant heartwood, residing in fragrant softwood,
residing in fragrant bark, residing in fragrant shoots, residing in fragrant
leaves, residing in fragrant flowers, residing in fragrant fruits, residing in
fragrant sap, and residing in fragrant scents, each the donor of the
corresponding type of gift.)
(Reference: SN 31.3 and SN 31.4-SN 31.12)
In this Teaching from Gotama Buddha, he shares how rebirth into the heavenly realm is
not only determined by wholesome conduct by body, speech, and mind but also through
practicing generosity.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 78
The Heavenly Beings of the Cloud‑Residing Order
Monks, I will teach you about the heavenly beings of the cloud‑residing order.
Listen to that …
And what, Monks, are the heavenly beings of the cloud‑residing order?
There are, Monks,
cool‑cloud heavenly beings,
warm‑cloud heavenly beings,
storm‑cloud heavenly beings,
wind‑cloud heavenly beings, and
rain‑cloud heavenly beings.
These, Monks, are called the heavenly beings of the cloud‑residing order.
(Reference: SN 32.1)
In this Teaching from Gotama Buddha, he shares that there are heavenly beings that live
in various parts of clouds.
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Chapter 79
To Be Reborn in the Company of the
Heavenly Beings of the Cloud‑Residing Order
Here, Monk, someone practices wholesome conduct of body, speech, and
mind. He has heard: The heavenly beings of the cloud‑residing order are
long‑lived, beautiful, and abound in happiness.
He thinks: Oh, with the breakup of the body, after death, may I be reborn in
the company of the heavenly beings of the cloud‑residing order!
He gives food … He gives drink … He gives clothing … He gives a vehicle …
He gives a garland … He gives a fragrance … He gives an ointment … He
gives a bed … He gives a dwelling … He gives a lamp. Then, with the
breakup of the body, after death, he is reborn in the company of the heavenly
beings of the cloud‑residing order.
This, Monk, is the cause and reason why someone here, with the breakup of
the body, after death, is reborn in the company of the heavenly beings of the
cloud‑residing order.
(Reference: SN 32.2)
In this Teaching from Gotama Buddha, he shares how rebirth into the heavenly realm is
not only determined by wholesome conduct by body, speech, and mind but also through
practicing generosity.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 80
The Agreeable‑Bodied Heavenly Beings
‘Here, Venerable Sir, I had gone off to pass the day and was in seclusion
when a number of agreeable-bodied heavenly beings approached me, paid
homage (respect) to me, stood to one side, and said to me:
Venerable Sir Anuruddha, we agreeable-bodied heavenly beings exert
mastery and exercise control over three things.
We immediately acquire whatever color we want. We immediately acquire
whatever pleasure we want.
And we immediately acquire whatever voice we want…
‘Venerable Sir, how many qualities should a woman possess so that, with the
breakup of the body, after death, she is reborn in companionship with the
agreeable-bodied heavenly beings?’
If she possesses eight qualities, Anuruddha, a woman, with the breakup of
the body, after death, is reborn in companionship with the agreeable‑bodied
heavenly beings.
What eight?
(1)Here, Anuruddha, to whichever husband her parents give her — doing so
out of a desire for her good, seeking her welfare, taking compassion on
her, acting out of compassion for her — a woman rises before him and
retires after him, undertaking whatever needs to be done, agreeable in her
conduct and pleasing in her speech.
(2)She honors, respects, admires, and venerates those whom her husband
respects — his mother and father, Ascetics and Brāhmins — and when
they arrive, she offers them a seat and water.
(3)She is skillful and diligent in attending to her husband’s domestic chores,
whether knitting or weaving; she possesses sound judgment about them
in order to carry out and arrange them properly.
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(4)She finds out what her husband’s domestic helpers — whether slaves,
messengers, or workers — have done and left undone; she finds out the
condition of those who are ill; and she distributes to each an appropriate
portion of food.
(5)She guards and protects whatever income her husband brings home —
whether money, grain, silver, or gold — and she is not a spendthrift, thief,
wastrel, or squanderer of his earnings.
(6)She is a female Household Practitioner who has gone for refuge to The
Buddha, The Teachings, and The Community.
(7)She is virtuous (practicing moral conduct), abstaining from the destruction
of life, taking what is not given, sexual misconduct, false speech, and
liquor, wine, and intoxicants (substances that cause heedlessness), the
basis for heedlessness.
(8)She is generous, one who resides at home with a heart free of the stain of
selfishness, freely generous, openhanded, delighting in letting go, devoted
to charity, delighting in giving and sharing.
Possessing these eight qualities, Anuruddha, a woman, with the breakup of
the body, after death, is reborn in companionship with the agreeable‑bodied
heavenly beings.
She does not despise her husband, the man who constantly supports her,
who is dedicated and eagerly always brings her whatever she needs.
Nor does a wholesome woman scold her husband with speech caused by
jealousy; the wise woman shows veneration to all those whom her husband
admires.
She rises early, works diligently, manages the domestic help; she treats her
husband in agreeable ways and safeguards the wealth he earns.
The woman who fulfills her duties thus, following her husband’s will and
wishes, is reborn among the heavenly beings called “the agreeable ones.”
(Reference: SN 8.46)


In this Teaching from Gotama Buddha, he shares detailed Teachings to help guide a wife
in how to attend to certain responsibilities in the household to ensure the home is
operated smoothly and that she will have the ability to be reborn in the heavenly realm
upon death.
Notice that this Teaching was a response to a question asked of The Buddha rather than
The Buddha telling her what she needed to do for her life. He was not forcing her to learn
or telling her what she should or should not do but instead, he was answering a question
that was asked of him by a Student seeking guidance to improve their life practice.
While today, household life is different in many ways from that which existed during the
lifetime of The Buddha, there are some important lessons that we can gain from this
Teaching that can help us operate a smooth household. And, while this Teaching was
shared with a woman, since she is the one who asked The Buddha a question, we can
apply this Teaching to both individuals in a couple who is choosing to reside together in a
household life.
I offer the following guidance as it directly relates to what The Buddha was sharing in this
interaction and this Teaching.
1.) It would be wise for a couple to spend quality time together while having wholesome
moral conduct towards each other being polite, kind, friendly, and respectful to each
other.
While during the lifetime of The Buddha a wife might have awoken from sleep prior to her
husband and slept after him, the lesson to glean in this Teaching to be applied today, is to
ensure both partners of a relationship are balancing their time between all areas of their
life ensuring there is quality time for each other and other family members.
If one was to only spend time working without having dedicated family time, the
household would struggle as one’s life practice is not balanced and in the middle.
Why do we work? To make money and be the richest person in the world? Well, there can
only be one richest person in the world, therefore, with this thinking we will struggle our
entire life to just acquire wealth while not necessarily taking time to spend with those who
are close to us. Have you ever known anyone to be on their death bed wishing that they
had just worked more?
Or, do we work to acquire the resources we need so that we can live a reasonable life
with all those who are close to us? Do we have the aim to ensure we have harmonious
relationships with all those around us? This way, when we are on our death bed we will
feel at ease that we spent quality time throughout our life with all those who are close to
us.
Nothing in this life will be taken with us when the body dies. I suggest that our work is to
acquire the needed resources to sustain our life while enjoying lasting memories with all
those who are close to us.
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2.) Not only would it be wise for a couple to have wholesome moral conduct towards
each other that is polite, kind, friendly, and respectful but also, The Buddha suggests that
a couple is polite, kind, friendly, and respectful towards each other’s family and friends.
And, that when a guest arrives to our home, we offer them a seat and water. Through
showing good hospitality to our guests, we will experience harmonious relationships in
our community. Through having harmonious relationships with those family and friends
that are important to our partner, we create lasting and fulfilling relationships that allow a
couple to prosper.
3.) A couple can apply effort towards the maintenance and upkeep of their home.
Through showing attention to maintaining a clean and orderly home, we create a nurturing
home in which to reside comfortably.
While having a home that is well maintained and comfortable based on the preferences of
the couple, this does not mean the mind needs to be obsessed with extreme cleanliness.
A couple will need to find and walk, the middle way, as it relates to maintaining their
home. Discussions and compromise will be needed to ensure both individuals in a couple
feel comfortable with the home where they reside. While there will not always be
immediate agreement, with well developed communication skills practicing Right Speech
and patience, a couple can find the middle way as it relates to maintaining a comfortable
home.
4.) If a couple employs workers at home or outside the home, they should take extra care
to ensure their workers are well cared for as it is the workers who care for them. Through
maintaining healthy relationships with the workers who help us, inside and outside the
home, this creates more harmony in the relationship between the couple.
Practicing loving-kindness and compassion towards the workers who help us at all times,
especially when sick, is important. Caring for the employees who care for us is to also
care for one’s own relationship with their life partner. If there is disharmony among one’s
employees, there can be disharmony in one’s relationship with their life partner. Through
caring for one’s employees, this helps to ensure stability and steadiness in a couple’s
relationship as they rely on those close to them to maintain their home life and family
income.
5.) A couple should apply effort to dedicate the wealth they acquire to useful efforts that
benefit the couple, their family, and others. This would include ensuring that there is a
plan to develop financial reserves to support them in a time of need. Living life without
financial reserves can create extensive pressure in a couple’s relationship. But through
having active plans to develop savings that can be used during challenging times, the
couple’s mind can be at ease reducing or eliminating financial hardships.
Financial challenges can oftentimes lead to the ending of a relationship. But, through
having a dedicated plan to create financial reserves to protect the couple from
challenging times, a couple is also protecting the harmony of their relationship and
ensuring the best possible opportunity for their relationship to thrive.
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