In this Teaching from Gotama Buddha, he shares the “cause and effect” relationship
between actions that we perform and the results they generate.
These Teachings are not being shared to fear anyone into learning and practicing these
Teachings but instead, explaining what true reality is, so that a Practitioner is then able to
make improved decisions through improved wisdom.
Notice that The Buddha does not share a Teaching unless someone asks him a question.
When asked, The Buddha shares the truth to help his Students acquire wisdom.
In this Teaching, The Buddha is sharing how “beings are owners of their actions, heirs of
their actions; they originate from their actions, are bound to their actions, have their
actions as their refuge. It is action that distinguishes beings as unwholesome and
wholesome”. In other words, there is no action that we perform that does not have some
result. And, we are unable to run and hide from that result, unwholesome or wholesome.
All actions produce a result. Through the wisdom of these Teachings, Practitioners can
discover the qualities of mind and actions that are unwholesome and those that are
wholesome. It is one’s actions that determine if they are unwholesome or wholesome.
Essentially, all The Buddha’s Teachings are guiding one to deeply understand The Natural
Law of Kamma and through that wisdom, one will make wiser wholesome decisions
producing wholesome outcomes.
The Buddha explains how various actions lead to certain results. Keep in mind that there
is no being or entity that is overseeing The Natural Law of Kamma. This natural law
functions on its own without intervention or judgment by any being.
Rather than believing what you are learning in this Teaching, instead, reflect on what is
being shared.
The Buddha is providing actions performed that have certain results.
Killing living beings results in a being having a short life span. Do not believe this but
instead, look at the natural world around you to determine if this is truth or not so that you
can acquire wisdom.
Have you or have you ever known anyone who has destroyed life repeatedly? Did it lead
to a short life span? Perhaps you might think of individuals involved in all types of killing,
not just killing that is considered illegal but all killing as The Natural Law of Kamma does
not function based on societal laws created by humans.
Think of world leaders who, in the past, were dedicated to killing and look at the result of
their life.Consider soldiers who are sent into battle. Think of the animal world such as
snakes, lions, bears, etc., these animals generally have shorter life span than animals like
elephants or turtles which do not kill for food.
Now, apply this same method of reflection on The Teachings to discover the truth on each
individual Teaching shared by The Buddha, specifically those in this Teaching.
The Buddha shares that beings who injure other beings are sickly. Those who are angry
and irritable are ugly. Jealous beings are uninfluential.
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You can take time, effort, and energy to gradually investigate each aspect of these
Teachings to reflect through looking at the world around you to determine if what The
Buddha is sharing is the truth so that you can acquire wisdom. In this way, you are not
believing these Teachings but instead, you are investigating them to independently
discover the truth to acquire wisdom.
Remember, these Teachings are not to be believed but instead, one can learn, reflect, and
practice to observe the truth for yourself.
Now that you have learned this Teaching, it is time to reflect.
As you reflect on these Teachings and outcomes, one can come to the conclusion that
The Buddha’s Teachings are the truth and with this new found wisdom choose to no
longer make decisions that would include any of these unwholesome qualities while
training the mind to practice the wholesome qualities shared by The Buddha. As you do,
the condition of the mind and your life will gradually improve as more people will interact
with you in wholesome ways because that is what you are doing, making wholesome
choices to interact with people and conduct your life through the wisdom of these
wholesome Teachings.
As you can see, The Buddha is not attempting to fear, guilt, or shame anyone into
learning and practicing his Teachings but instead, sharing the truth of what will or will not
happen in one’s life now and in the future should one continue to choose to make
decisions to include any of these into your life practice.
His Teachings are not attempting to control anyone, because that is not possible. Instead,
his Teachings are providing guidance based on the truth of The Natural Law of Kamma for
one who chooses to learn, reflect, and practice this “better way of life” so that you can
experience peacefulness, calmness, serenity, and contentedness with joy through not
causing harm in the world so that, over time, no harm will come to you.
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Chapter 29
The Marks of a Great Man
Thirty-Two Marks of A Buddha
And wise Teachers of other communities know these thirty-two marks, but
they do not know the karmic reasons for the gaining of them.
A.) Monks, in whatever former life, former existence or dwelling-place The
Tathāgata, being born a human being, undertook mighty deeds to
wholesome purpose, unwavering in wholesome conduct of body, speech
and mind, in generosity, self-discipline, observance of the fast-day, in
honoring parents, Ascetics and Brāhmins and the head of the clan, and in
other highly meritorious acts; by performing that (wholesome) Kamma,
heaping it up, lavishly and abundantly, at the breaking-up of the body after
death he was reborn in a happy state, in a heavenly world, where he was
endowed beyond other heavenly beings in ten respects: in length of
heavenly life, beauty, happiness, splendor, influence, and in heavenly sights,
sounds, smells, flavors and contacts. Falling away from there and coming to
be reborn here on earth, he acquired this mark of the Great Man:
(1) feet with level tread, so that he places his foot evenly on the ground, lifts
it evenly, and touches the ground evenly with the entire sole. Being endowed
with this mark, ... He cannot be impeded by any enemy or adversary from
within or without, from craving, anger, or ignorance (unknowing of true
reality), nor by any Ascetic or Brāhmin, any heavenly being, Māra or Brahma
(God), or any being in the world.
B.) Monks, in whatever former life...The Tathāgata, being born a human
being, lived for the happiness of the many, as a dispeller of fright and terror,
provider of lawful protection and shelter, and supplying all necessities, by
performing that (wholesome) Kamma, ... was reborn in a happy state, a
heavenly world … Falling away from there and coming to be reborn here on
earth, he acquired this mark of the Great Man: (2) on the soles of his feet are
wheels of a thousand spokes, complete with an outer-wheel and hub.
Being endowed with this mark, ... He has a large community: he is
surrounded by male and female Ordained Practitioners, male and female
Household Practitioners, heavenly beings and humans, asuras, nagas and
Gandhabbas.
C.) Monks, in whatever former life … The Tathāgata, being born a human
being, rejecting the taking of life and abstaining from it, and laying aside stick
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and sword, resided, kind and compassionate, having friendship and
compassion for all living beings, by performing that (wholesome) Kamma,
was reborn in a happy state … Falling away … from there and coming to be
reborn on earth, he acquired these three marks of the Great Man: (3)
projecting heels, (4) long fingers and toes, and (15) an excellently straight
body.
Being endowed with these marks, ... He is long-lived, long-enduring,
attaining a great age, … no foe, whether an Ascetic or Brāhmin, a heavenly
being, Māra or Brahma, or anyone in the world can possibly take his life.
D.) Monks, in whatever former life … The Tathāgata became a donor of fine
food, delicious and tasty, hard and soft, and of drinks, by performing that
(wholesome) Kamma, … he was reborn in a heavenly world … Falling away
from there and being reborn here on earth, he acquired this mark of the
Great Man: (16) the seven convex surfaces, on both hands, both feet, both
shoulders and his trunk.
Being endowed with this mark, He receives fine food and drinks.
E.) Monks, in whatever former life … The Tathāgata made himself beloved
through the four bases of compassion: generosity, pleasing speech,
beneficial conduct, and impartiality, … on returning to this earth he acquired
these two marks of the Great Man: (5) soft and tender hands and feet, and
(6) net-like hands and feet.
Being endowed with these two marks, … All his Students are well-disposed
to him: male and female Ordained Practitioners, male and female Household
Practitioners, heavenly beings and humans, asuras, nagas, and gandhabbas.
F.) Monks, in whatever former life … The Tathāgata became a speaker to the
people about their welfare, about Teachings, explaining this to people and
being a bearer of welfare and peacefulness to beings, a dispenser of
Teachings, … returning to this earth he acquired these two marks of the
Great Man: (7) high-raised ankles, and (14) upward-growing body-hairs.
Being endowed with these marks, ... As a Buddha, he becomes the chief,
foremost, highest, supreme among all beings.
G.) Monks, in whatever former life … The Tathāgata became a skilled
advocate of a craft, a science, a way of conduct or action, thinking: What
can I learn quickly and acquire, quickly practice, without undue weariness?
… on returning to earth, he acquires this mark of the Great Man: (8) legs like
an antelope’s.
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Being endowed with this mark, as a ruler he quickly acquires whatever things
are fitting for a ruler, the things that pertain to a ruler, delight him and are
appropriate to him. As a Buddha, likewise.
H.) Monks, in whatever former life … The Tathāgata approached an Ascetic
or Brāhmin and asked: Sir, what is the wholesome, what is the
unwholesome? What is blameworthy, what is not? What course is to be
followed, what is not? What, if I do it, will be to my lasting sorrow and harm,
what to my lasting peacefulness? ... on returning to this earth, he acquired
this mark of the Great Man: (12) his skin is so delicate and smooth that no
dust can adhere to his body.
Being endowed with this mark, … he will have great wisdom, extensive
wisdom, joyous wisdom, swift wisdom, penetrative wisdom, discerning
wisdom, and among all beings there will be none equal to him or wholesome
to him in wisdom.
I.) Monks, in whatever former life … The Tathāgata lived without anger,
perfectly unruffled, and even after many words had been spoken was not
abusive, or agitated, or wrathful, or aggressive, displaying neither anger nor
hatred nor resentment, but was in the habit of giving away fine, soft rugs,
cloaks, fine linen, cotton, silk and woolen stuffs, … on returning to this earth,
he acquired this mark of the Great Man: (11) a bright complexion, the color
of gold.
Being endowed with this mark, ... he will receive such fine stuffs.
J.) Monks, in whatever former life … The Tathāgata reunited those long-lost
with relatives, friends and companions who had missed them, reunited
mother with child and child with mother, father with child and child with
father, brother with brother, brother with sister and sister with brother, making
them one again with great rejoicing, … on returning to earth he acquired this
mark of the Great Man: (10) his male organs are enclosed in a sheath.
Being endowed with this mark, … he will have numerous sons (disciples),
more than a thousand sons, powerfully built heroes, crushers of the enemy
host.
K.) Monks, in whatever former life … The Tathāgata, considering the welfare
of people, knew the nature of each, knew each one himself, and knew how
each one differed: “This one deserves such-and-such, that one deserves so
and-so”, so he distinguished them, … on returning to earth he acquired
these two marks of the Great Man: (19) he is proportioned like a banyan-tree,
and (9) standing, without bending, he can touch and rub his knees with both
hands.
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Being endowed with these marks, … he will be wealthy and rich, and these
will be his treasures: confidence, morality, moral wrongdoing, moral concern,
learning, generosity and wisdom.
L.) Monks, in whatever former life The Tathāgata ... interested in the welfare
of the many, their advantage, comfort, freedom from bondage, thinking how
they might increase in confidence, morality, learning, generosity, in
Teachings, in wisdom, in wealth and possessions, in two-legged animals and
four-legged animals, in wives and children, in servants, workers and helpers,
in relatives, friends and acquaintances … on returning to earth he acquired
these three marks of the Great Man: (17) the front part of his body is like a
lion’s, (18) there is no hollow between his shoulders, and (20) his bust is
evenly rounded.
Being endowed with these marks, … he cannot lose anything: confidence,
morality, learning, generosity or wisdom - losing nothing, he will succeed in
all things.
M.) Monks, in whatever former life The Tathāgata … was one who avoided
harming beings by hand, by stones, stick or sword, … on returning to earth
he acquired this mark of the Great Man: (21) he has a perfect sense of taste.
Whatever he touches with the tip of his tongue he tastes in his throat, and
the taste is dispersed everywhere.
Being endowed with this mark, ... he will suffer little distress or sickness, his
digestion will be good, being neither too cold nor too hot. As a Buddha
likewise, he is also equable and tolerant of struggle.
N.) Monks, in whatever former life The Tathāgata … was accustomed to look
at people not with an attitude, suspicion, or disapproval, indirectly or
secretively but directly, openly and straight-forwardly, and with a kindly
glance, … on returning to earth he acquired these two marks of the Great
Man: (29) deep blue eyes, and (30) eyelashes like a cow’s.
Being endowed with these marks, ... he will be looked upon with love by the
common people; he will be popular with and loved by male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas.
O.) Monks, in whatever former life The Tathāgata … became the foremost in
skilled behavior, a leader in Right Action of body, speech and mind, in
generosity, virtuous conduct (moral conduct), observance of fasts, in
honoring father and mother, Ascetics and Brāhmins and the head of the clan,
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and in various other proper activities, … on returning to earth he acquired
this mark of the Great Man: (32) a head like a royal turban.
Being endowed with this mark, … he will receive the loyalty of male and
female Ordained Practitioners, male and female Household Practitioners,
heavenly beings and humans, asuras, nagas, and gandhabbas.
P.) Monks, in whatever former life The Tathāgata, … rejecting false speech,
put away lies and became a truth-speaker, wedded to the truth. reliable,
consistent, not deceiving the world, … on returning to earth he acquired
these two marks of the Great Man: (13) his body-hairs separate, one to each
pore, and (31) the hair between his brows white and soft like cotton-down.
Being endowed with these marks, ... he will be obeyed by male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas
Q.) Monks, in whatever former life The Tathāgata, … rejecting slander,
abstained from it, not repeating there what he had heard here to the
detriment of these, or repeating what he had heard there to the detriment of
those ... Thus he was a reconciler of those at variance and an encourager of
those at one, rejoicing in peace, loving it, delighting in it, one who spoke up
for peace … on returning to earth he acquired these two marks of the Great
Man: (23) forty teeth, and (25) no spaces between the teeth.
Being endowed with these marks, … his followers: male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas will not be divided
among themselves.
R.) Monks, in whatever former life The Tathāgata, … rejecting harsh speech,
abstained from it, spoke what was blameless, pleasing to the ear, agreeable,
reaching the heart, courteous, pleasing and attractive to the multitude (many
people), … on returning to earth he acquired these two marks of the Great
Man: (27) his tongue was very long, and (28) he had a Brahma-like (God-like)
voice, like the karavika bird.
Being endowed with these marks, ... he will have a persuasive voice: all his
Students: male and female Ordained Practitioners, male and female
Household Practitioners, heavenly beings and humans, asuras, nagas and
gandhabbas will take his words to heart.
S.) Monks, in whatever former life The Tathāgata, … rejecting idle chatter,
spoke at the right time, what was correct and to the point, of Teachings and
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discipline, and what was bound up with profit…on returning to earth he
acquired this mark of the Great Man: (22) jaws like a lion’s.
Being endowed with this mark,...he cannot be overcome by any foe or
hostile thing from within or without, by craving, anger or ignorance
(unknowing of true reality), by any Ascetic or Brāhmin, heavenly being, Māra,
Brahma (God) or anything in the world.
T.) Monks, in whatever former life The Tathāgata, … rejecting wrong
livelihood, lived by Right Livelihood, refraining from cheating with false
weights and measures, from bribery and corruption, deception and
insincerity, from wounding, killing, imprisoning, lightway robbery, and taking
goods by force, … on returning to earth he acquired these two marks of the
Great Man: (24) even teeth, and (26) very bright canine teeth.
Being endowed with these marks, ... as a Buddha, his Students … male and
female Ordained Practitioners, male and female Household Practitioners,
heavenly beings and humans, asuras, nagas and gandhabbas will be pure.
(Reference: DN 30)
In this Teaching from Gotama Buddha, he shares certain aspects of his existence as a
Buddha and what lead to the acquiring of these characteristics.
From The Buddha’s description of these qualities, a Practitioner can learn wholesome
qualities to cultivate and practice in one’s life practice, to further develop on The Path to
Enlightenment. The Buddha is providing qualities he cultivated over several lifetimes that
led to him becoming a Buddha.
A Buddha’s journey to Enlightenment is not started and concluded in just one lifetime.
Instead, a Buddha attains Enlightenment through a pursuit of wisdom over several
lifetimes as described in this Teaching.
Due to the accumulation of wisdom over several lifetimes, the individual who is a Buddha
will be able to attain Enlightenment on their own without the guidance of any Teachers,
guide countless beings to Enlightenment based on their independently discovered
Teachings, and leave The Teachings in a condition that upon their death countless more
beings will be able to attain Enlightenment with their Teachings.
A Buddha’s deep wisdom is acquired through their own independent journey to
Enlightenment and then he will choose to share that wisdom for the remaining time of his
life, out of compassion for all other beings.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Chapter 30
The Simile of a Lump of Salt
Monks, if one were to say thus: A person experiences Kamma in precisely
the same way that he created it, in such a case there could be no living of
the spiritual life and no opportunity would be seen for completely making an
end of discontentedness.
But if one were to say thus: When a person creates Kamma that is to be
experienced in a particular way, he experiences its result precisely in that
way, in such a case the living of the spiritual life is possible and an
opportunity is seen for completely making an end of discontentedness.
Here, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
very life, without even a slight (residue) being seen, much less plentiful
(residue).
What kind of person creates a small amount of unwholesome Kamma that
leads him to hell?
Here, some person is undeveloped in body, virtuous behavior, mind, and
wisdom; he is limited and has a mean character, and he dwells in
discontentedness. When such a person creates a small amount of
unwholesome Kamma, it leads him to hell.
What kind of person creates exactly the same small amount of unwholesome
Kamma and yet it is to be experienced in this very life, without even a slight
(residue) being seen, much less plentiful (residue)?
Here, some person is developed in body, virtuous behavior, mind, and
wisdom. He is unlimited and has a lofty character, and he resides without
measure. When such a person creates exactly the same small amount of
unwholesome Kamma, it is to be experienced in this very life, without even a
slight (residue) being seen, much less plentiful (residue).
Suppose a man would drop a lump of salt into a small bowl of water. What
do you think, Monks? Would that lump of salt make the small quantity of
water in the bowl salty and undrinkable?
‘Yes, Venerable Sir.’
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For what reason?
Because the water in the bowl is limited, thus that lump of salt would make it
salty and undrinkable.
But suppose a man would drop a lump of salt into the river Ganges. What do
you think, Monks? Would that lump of salt make the river Ganges become
salty and undrinkable?
‘No, Venerable Sir.’
For what reason?
Because the river Ganges contains a large volume of water, thus that lump of
salt would not make it salty and undrinkable.
So too, Monks, some person here has created a small amount of
unwholesome Kamma yet it leads him to hell, while some other person here
has created exactly the same small amount of Kamma yet it is to be
experienced in this very life, without even a slight (residue) being seen, much
less abundant (residue).
Here, Monks, someone is imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas, while someone else is not
imprisoned for [stealing] the same amount of money.
What kind of person is imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas?
Here, someone is poor, with little property and wealth. Such a person is
imprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a
hundred kahapanas.
What kind of person is not imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas?
Here, someone is rich, with much money and wealth. Such a person is not
imprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a
hundred kahapanas.
So too, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
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very life, without even a slight (residue) being seen, much less abundant
(residue).
Monks, take the case of a sheep merchant or butcher, who can execute,
imprison, fine, or otherwise penalize someone who has stolen one of his
sheep but can’t do so to someone else who has stolen his sheep.
What kind of person can the sheep merchant or butcher execute, imprison,
fine, or otherwise penalize for stealing a sheep?
One who is poor, with little property and wealth. The sheep merchant or
butcher can execute, imprison, fine, or otherwise penalize such a person for
stealing a sheep.
What kind of person can’t the sheep merchant or butcher execute, imprison,
fine, or otherwise penalize for stealing a sheep?
One who is rich, with a lot of money and wealth, a King or royal minister. The
sheep merchant or butcher can’t execute, imprison, fine, or otherwise
penalize such a person for stealing a sheep; he can only plead with him: ‘Sir,
return my sheep or pay me for it.’
So too, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
very life, without even a slight (residue) being seen, much less abundant
(residue).
If, Monks, one were to say thus: A person experiences Kamma in precisely
the same way that he created it, in such a case there could be no living of
the spiritual life and no opportunity would be seen for completely making an
end of discontentedness.
But if one were to say thus: When a person creates Kamma that is to be
experienced in a particular way, he experiences its result precisely in that
way, in such a case the living of the spiritual life is possible and an
opportunity is seen for completely making an end of discontentedness.
(Reference: AN 3.100)
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In this Teaching from Gotama Buddha, he shares how the same unwholesome action can
lead to more or less consequences for an individual based on the amount of
wholesomeness they have already accumulated in their life.
The Buddha uses a lump of salt to represent the unwholesome action and the water
represents wholesome actions.
If a same lump of salt is dropped into a bowl of water versus an entire river, the bowl of
water becomes undrinkable while the river of water is still drinkable.
Why is this?
This is because the amount of water (i.e. wholesomeness) that is less will be more highly
affected by the lump of salt versus the entire river.
In the same way, a being who has generated an insignificant amount of wholesomeness
in their life through making many unwise unwholesome decisions will be more highly
affected by the same unwholesome action versus someone who has generated a
significant amount of wholesomeness in their life through making many wise wholesome
decisions.
The same unwholesome action will produce significant versus less significant effects
based on our past actions.
The Buddha is essentially sharing how a Practitioner who has a history of making many
wholesome decisions will have accumulated many beneficial results in their life (i.e.
wholesome Kamma). Making an unwise decision that is unwholesome will affect this
person much less than an individual who has minimal accumulation of wholesome
decisions.
As a Practitioner learns, reflects, and practices these Teachings making wiser and wiser
decisions, they are accumulating the beneficial results of those decisions through
improved opportunities in their life. If there is an occasional unwholesome decision that is
made along The Path to Enlightenment, this will be less impactful since there is more
accumulation of wholesome decisions.
The more wholesome decisions a Practitioner makes, the more accumulation of beneficial
results one will experience. As time goes forward, a Practitioner who will attain
Enlightenment will continue to make wise wholesome decisions over an extended period
of time leading to the accumulation of wholesome results (i.e. wholesome Kamma).
The goal of these Teachings is not to learn them and then immediately practice them
perfectly. That is not possible.
Instead, a Practitioner will need to gradually learn these Teachings then gradually
implement them into their life making an increased amount of wholesome decisions. Over
an extended period of time, the accumulation of these wholesome decisions will result in
increased amounts of wholesome results to be experienced. When there is an occasional
deviation from these Teachings, understand this is normal as you walk towards
Enlightenment and know that you are working towards the extinguishing of any and all
unwholesome decisions. This will require patience and consistency towards learning,
reflecting, and practicing with determination, dedication, and diligence.
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Chapter 31
A Great Gift
Monks, here, a Noble Disciple, having abandoned the destruction of life,
abstains from the destruction of life.
By abstaining from the destruction of life, the Noble Disciple gives to an
immeasurable number of beings freedom from fear, hostility, and harm.
He himself in turn enjoys immeasurable freedom from fear, hostility, and
harm. This is the first gift, a great gift, highest, of long standing, traditional,
ancient, untainted and never before tainted, which is not being tainted and
will not be tainted, not refused by wise Ascetics and Brāhmins.
This is the stream of merit, stream of the wholesome, nutriment of
peacefulness - heavenly, ripening peacefulness, conducive to heaven – that
leads to what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
(The other 4 precepts which are abstaining from taking of what is not given,
abstaining from sexual misconduct, abstaining from lying and abstaining from
consuming intoxicants (substances that cause heedlessness), are repeated
with The Buddha’s guidance.)
There are, Monks, these five gifts, great gifts, highest, of long standing,
traditional, ancient, untainted and never before tainted, which are not being
tainted and will not be tainted, not refused by wise Ascetics and Brāhmins.
(Reference: AN 8.39)
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In this Teaching from Gotama Buddha, he explains how through practicing The Five
Precepts that a Practitioner “gives to an immeasurable number of beings freedom from
fear, hostility, and harm”.
It is through learning, reflecting, and practicing The Five Precepts that a Practitioner
significantly reduces the harm they cause in the world. This is beneficial to one’s own
mind and life. You will experience that through significantly reducing harm you cause in
the world through practicing The Five Precepts, there will be less harm that comes to you.
It is The Eight Fold Path that helps a Practitioner learn and practice Teachings that
completely eliminates 100% of all harm one is causing in the world, thus, they will be
producing only wholesome Kamma. Extinguishing all unwholesome Kamma through
producing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome
Kamma and will eventually experience Enlightenment through continued progress on The
Path to Enlightenment.
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Chapter 32
One is Reborn through One’s Deeds
Monks, beings are the owners of their Kamma, the heirs of their Kamma;
they have Kamma as their origin, Kamma as their relative, Kamma as their
resort; whatever Kamma they do, wholesome or unwholesome, they are its
heirs.
Here, having abandoned the destruction of life, someone abstains from the
destruction of life; with the rod and weapon laid aside, dedicated and kindly,
he resides compassionate toward all living beings. He does not creep along
by body, speech, and mind. His bodily Kamma is straight; his verbal Kamma
is straight; his mental Kamma is straight. His destination is straight; his
rebirth is straight.
But for one with a straight destination and rebirth, I say, there is one of two
destinations: either the exclusively pleasant heavens or influential families,
such as those of affluent Khattiyas, affluent Brāhmins, or affluent
Householders, [families that are] rich, with great wealth and property,
abundant gold and silver, abundant treasures and belongings, abundant
wealth and grain.
Thus a being is reborn from a being; one is reborn through one’s deeds.
When one has been reborn, contacts affect one.
It is in this way, I say, that beings are the heirs of their Kamma.
(The Tathāgata spoke of ‘abandoning of taking what is not given’ and
‘abandoning of sexual misconduct’ with discourses similar to that of
‘abandoning taking life’: He also spoke of ‘the fourfold wholesome conduct
of speech and the threefold wholesome conduct of mind’ in the same way.)
(Reference: AN 10.216)


In this Teaching from Gotama Buddha, he shares how rebirth occurs based on one’s
deeds or actions.
While craving is the fuel that determines if there is rebirth, it is the results of our actions
that determines where and in what condition one will be reborn. The location and
condition of one’s rebirth is determined by The Natural Law of Kamma.
Rebirth: a new being that has come into existence through The Cycle of Rebirth
based on a previous being’s craving and Kamma.
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Gotama Buddha taught rebirth through The Cycle of Rebirth.
Rebirth is a new existence of a new being that has been reborn based on a previous
being’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of
death, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.
all craving, anger, and ignorance are fully extinguished), there will be no rebirth.
The new being may or may not have residual memories of previous existences in its new
consciousness that may be recalled over time during the new being’s life. Rebirth is not
based on a permanent soul or spirit of any kind but instead is caused by the craving of
the previous being which produces a new birth into a new existence.
Each new birth is a new existence or new life. In reality, this should be shared and
discussed as The Cycle of New Existence because there is nothing that is actually being
reborn.
Kamma of the previous being will determine the destination and life situation of the new
being. Kamma of the previous being determines in which realm the new being will be
reborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the
previous being also determines the quality of life of the new being. For example, the
family and life situation (poverty vs. wealth) one is born into, the appearance of the new
being, and the condition of the new being’s body and mind are all determined based on
the Kamma of the previous being.
If the previous being generated significant amounts of wholesome Kamma to be reborn
into the human realm, the new being is reborn into a favorable destination within a
wealthy family, beautiful appearance, and/or with a healthy body and mind.
If the previous being generated significant amounts of unwholesome Kamma, the new
being is reborn into an unfavorable destination of the lower realms (Hell, Animal, or
Afflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into
difficult circumstances in the new existence based on the previous being’s Kamma.
Difficult circumstances that result from the previous being’s Kamma would include what
realm the new being is reborn, what part of the world, the type of family, the amount of
wealth, ability to acquire necessities to sustain life, appearance, and the health of the
body and the mind.
Craving determines if there is rebirth while Kamma determines in what realm, what
situation, and the condition of the new being upon rebirth.
The Buddha shares that when one has wholesome conduct through body, speech, and
mind, one’s Kamma (i.e. results) are also wholesome (i.e. straight). Therefore, with
wholesome (i.e. straight) bodily, verbal, and mental conduct one’s rebirth is wholesome or
straight.
The Buddha provides guidance on wholesome bodily, verbal, and mental conduct
throughout his Teachings. Specifically, you can see Chapter 7 of this book for detailed
explanation of these Teachings.
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Chapter 33
One is Reborn through One’s Creeping Deeds
Monks, I will teach you a discourse of The Teachings on creeping.
Listen and attend closely…
And what, Monks, is that discourse of The Teachings on creeping?
Monks, beings are the owners of their Kamma, the heirs of their Kamma;
they have Kamma as their origin, Kamma as their relative, Kamma as their
resort; whatever Kamma they do, wholesome or unwholesome, they are its
heirs.
Here, someone destroys life; he is murderous, bloody-handed, given to
blows and violence, merciless to living beings. He creeps along by body,
speech, and mind. His bodily Kamma is crooked; his verbal Kamma is
crooked; his mental Kamma is crooked.
His destination is crooked; his rebirth is crooked. But for one with a crooked
destination and rebirth, I say, there is one of two destinations: either the
exclusively painful hells or a species of creeping animal. And what are the
species of creeping animals? The snake, the scorpion, the centipede, the
mongoose, the cat, the mouse, and the owl, or any other animals that creep
away when they see people.
Thus a being is reborn from a being; one is reborn through one’s deeds.
When one has been reborn, contacts affect one.
It is in this way, I say, that beings are the heirs of their Kamma.
(The Tathāgata spoke of ‘taking what is not given’ and ‘engages in sexual
misconduct’ with discourses similar to that of ‘taking life’. He also spoke of
‘the fourfold misconduct of speech and the threefold misconduct of mind' in
the same way.)
(Reference: AN 10.216)
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In this Teaching from Gotama Buddha, he shares the opposite of Chapter 32 focusing on
unwholesome bodily, verbal, and mental conduct that would lead to an unwholesome
rebirth.
The Buddha is once again focusing Practitioners development of their life practice on
improving their decisions leading to improved results in this life or future lives. Through
acquiring the wisdom of what is wholesome and unwholesome, a Practitioner can then
make wise wholesome decisions that lead to wholesome results (i.e. wholesome Kamma).
The Buddha provides guidance on unwholesome bodily, verbal, and mental conduct
throughout his Teachings. Specifically, you can see Chapter 6 of this book for detailed
explanation of these Teachings.
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Chapter 34
At Minimum Leads to Deeds
Monks, the destruction of life, repeatedly pursued, developed, and
cultivated, leads to hell, to the animal realm, and to the realm of afflicted
spirits; for one reborn as a human being the destruction of life at minimum
leads to a short life span.
Taking what is not given, repeatedly pursued, developed, and cultivated,
leads to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being taking what is not given at minimum leads to loss
of wealth.
Sexual misconduct, repeatedly pursued, developed, and cultivated, leads to
hell, to the animal realm, and to the realm of afflicted spirits; for one reborn
as a human being sexual misconduct at minimum leads to hostility and
competition.
False speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being false speech at minimum leads to false accusations.
Argumentative speech, repeatedly pursued, developed, and cultivated, leads
to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being argumentative speech at minimum leads to being
separated from one’s friends.
Harsh speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being harsh speech at minimum leads to disagreeable sounds.
Idle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to
the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being idle chatter at minimum leads to others distrusting one’s
words.
Drinking liquor and wine (ingestion of substances that cause heedlessness),
repeatedly pursued, developed, and cultivated, leads to hell, to the animal
realm, and to the realm of afflicted spirits; for one reborn as a human being
drinking liquor and wine (ingestion of substances that cause heedlessness)
at minimum leads to madness.
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(Reference: AN 8.40)


In this Teaching from Gotama Buddha, he shares more details related to unwholesome
moral conduct and the results of this conduct. This Teaching is connecting The Five
Precepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our
decisions that lack the wisdom of these Teachings practicing unwholesome moral
conduct, lead to unpleasant rebirth in the lower realms.
The Buddha expands Right Speech adding more details to help one understand that false
speech, argumentative speech, harsh speech, and idle chatter all need to be eliminated
from one’s life practice to experience Enlightenment.
He explains the resulting unpleasant rebirth but also explains the outcome of not
practicing each of these individual Teachings.
Remember, these Teachings are not to be believed but instead, one can learn, reflect, and
practice to observe the truth for yourself.
Now that you have learned this Teaching, now it is time to reflect.
1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it
lead to a short life span? Perhaps you might think of individuals involved in all types of
killing, not just killing that is considered illegal but all killing as The Natural Law of Kamma
does not function based on societal laws created by humans.
Think of world leaders who, in the past, were dedicated to killing and look at the result of
their life. Consider soldiers who are sent into battle. Think of the animal world such as
snakes, lions, bears, etc. these animals have shorter life span than animals like elephants
or turtles who do not kill for food.
2.) Have you or have you ever known of anyone who steals repeatedly? Did they
experience loss of wealth through going to jail, paying courts, or lawyers? Did people
steal from them?
3.) Have you or have you ever known of anyone who has been involved in sexual
misconduct repeatedly? Did it lead to hostility in their relationships and/or competition
amongst friends and associates?
4.) Have you or have you ever known of anyone who has used speech that is false,
argumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,
separation from friends, hearing disagreeable things, or distrusting one’s words?
5.) Have you or have you ever known of anyone who has ingested substances that cause
heedlessness repeatedly? What was or is the condition of that person’s life? Did they or
do they experience a peaceful, calm, serene, and content life with joy or did it lead to
madness?
As you reflect on these Teachings and outcomes, one can come to the conclusion that
The Buddha’s Teachings are the truth and with this new found wisdom choose to no
longer make decisions that would include any of these. As you do, the condition of the
mind and your life will gradually improve as more people will interact with you in
wholesome ways because that is what you are doing, making wholesome choices to
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interact with people and conduct your life through the wisdom of these wholesome
Teachings.
As you can see, The Buddha is not attempting to fear, guilt, or shame anyone into
learning and practicing his Teachings but instead, sharing the truth of what will or will not
happen in one’s life now and in the future should one continue to choose to make
decisions to include any of these into your life practice.
His Teachings are not attempting to control anyone, because that is not possible. Instead,
his Teachings are providing guidance based on the truth of The Natural Law of Kamma for
one who chooses to learn, reflect, and practice this “better way of life” so that you can
experience peacefulness, calmness, serenity, and contentedness with joy through not
causing harm in the world so that, over time, no harm will come to you.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 35
Indebtedness is Discontentedness in the World
Poverty is called discontentedness in the world; so too is getting into debt. A
poor person who becomes indebted is troubled while enjoying himself.
Then they prosecute him, and he also incurs imprisonment. This
imprisonment is indeed discontentedness for one yearning for gain and
sensual pleasures.
Just so in the Noble One’s discipline, one in whom confidence is lacking,
who sees no danger in wrongdoing and brash, heaps up a mass of evil
(unwholesome) Kamma.
Having engaged in misconduct by body, speech, and mind, he forms the
wish: May no one find out about me.
He twists around with his body, [twists around] by speech or mind; he piles
up his evil (unwholesome) deeds, in one way or another, repeatedly.
This unwise evildoer, knowing his own misdeeds, is a poor person who falls
into debt, troubled while enjoying himself.
His thoughts then prosecute him; painful mental states born of remorse
[follow him wherever he goes] whether in the village or the forest.
This unwise evildoer, knowing his own misdeeds, goes to a certain [animal]
realm or is even bound in hell.
This indeed is the discontentedness of bondage…
(Reference: AN 6.45)


In this Teaching from Gotama Buddha, he shares how a person who makes decisions to
go into debt and is troubled by their indebtedness is similar to a person who has
unwholesome bodily, verbal, and mental conduct.
When an individual is doing unwholesome conduct, the mind knows and worries about
these deeds. The unwise decisions lead to worry and despair. The Buddha explains: “His
thoughts then prosecute him; painful mental states born of remorse [follow him wherever
he goes] whether in the village or the forest”.
Conversely, for one who purifies their bodily, verbal, and mental conduct on The Path to
Enlightenment and attains Enlightenment knows they have purified their moral conduct.
Wise wholesome decisions lead to elimination of all worry and despair. One aspect of
eliminating discontentedness as part of The Path to Enlightenment is that a Practitioner
knows they have purified their moral conduct and, in doing so, they are not causing any
harm to other beings. The mind can be at ease and peaceful knowing their life practice is
not causing harm and, therefore, no harm will come to them. All fears can be eliminated
of any harm returning to you because you are not causing any harm in the world.
But, for one who continues to make unwise decisions to have unwholesome moral
conduct “this unwise evildoer, knowing his own misdeeds, goes to a certain [animal]
realm or is even bound in hell”. A being is reborn based on the results of their decisions.
No one, no being, or no entity is sending you to a harmful and painful place such as hell
or the animal realm but instead, it is one’s own decisions that create this outcome.
Likewise, it is our own decisions that can lead to an improved rebirth or even
Enlightenment in this life.
Continued craving/desire/attachment leads to continued discontentedness and the mind
is bound or tied to The Cycle of Rebirth continuing to experience wandering and roaming
with sorrow, grief, displeasure, and despair. “This indeed is the discontentedness of
bondage…”.
For a Practitioner who continues to choose to make unwise unwholesome decisions,
these are decisions to remain bound to continued sorrow, grief, displeasure, and despair.
It is like a prison to remain in The Cycle of Rebirth, while one who has attained
Enlightenment is experiencing freedom from strong feelings, the mind is liberated, and no
longer bound to discontentedness or continued rebirth in The Cycle of Rebirth.
The Buddha is sharing that choosing to have craving/desire/attachment and go into debt,
is a source of discontentedness. It is not being poor that causes the discontentedness, it
is the craving/desire/attachment that causes the discontentedness. If one continues to
decide to incur debt due to the mind’s craving/desire/attachment, there will be
discontentedness because of the craving/desire/attachment.
Have you been in debt and experienced the pressure and anxiety of owing others money?
This was caused by the mind’s craving/desire/attachment which led to the debt being
incurred. It is craving/desire/attachment that causes the discontentedness leading to the
decision to incur debt falsely thinking that acquiring the objects of our affection will solve
the problem. Conversely, eliminating debt through living within one’s own means, will
liberate the mind from the constant pressure of owing others money due to your own
cravings and desires.
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The Buddha himself, once having left the palace, was poor. He was a roaming, homeless
Ascetic, yet his mind was completely peaceful, calm, serene, and content with joy
experiencing the Enlightened mind. So being poor is not what causes the
discontentedness, it is the craving/desire/attachment for material wealth (i.e. the longing
and yearning of the mind) that leads to discontentedness.
As one decides to incur debt to fulfill the mind’s craving/desire/attachment, when one is in
debt the mind becomes “troubled while enjoying himself” due to “one yearning for gain
and sensual pleasures”.
Additionally, everything that happens in our life is “a result of our own decisions”. While it
is very challenging to escape generational poverty, the cause that led to being reborn into
that situation is rooted in our own decisions within prior lives. It is our choices/decisions
that are the cause of our rebirth into a family that is impoverished. And, it is our own
decisions that will lead to escaping generational poverty.
Lacking resources to sustain life is generational poverty. Lacking resources to purchase
everything that mind “wants”, is due to cravings/desires in the mind. Living life based on
our needs rather than our wants, will produce conditions conducive to liberation of mind.
The problem is not that one is lacking the resources to purchase what the mind “wants”.
The problem is that the mind has craving/desire “wanting” something to fulfill its own
sensual desires falsely thinking that this will satisfy the mind and create lasting inner
satisfaction. Eliminating craving/desire/attachment will liberate the mind from its constant
longing and yearning for sensual pleasures. As long as there is craving/desire/attachment
in the mind, it will continue to experience discontentedness never being “satisfied with
what is”.
So while now you may feel that poverty is not one’s own choice, if you understand The
Natural Law of Kamma more deeply, you can come to understand that every single
aspect of our life is from our own choices and decisions. There is nothing that happens in
our life that is not due to our own decisions.
The Natural Law of Kamma
“Cause and Effect” or “Action and Result” - essentially, the results of our decisions.
Your Life -> Your Decisions -> Your Results
Nothing happens by chance or as a result of anything other than our own decisions.
Gaining the wisdom of these Teachings will help you to make wise choices/decisions that
lead to wholesome results. Incurring debt to please the mind’s sensual desires (i.e.
sensual pleasures) will only create more problems in one’s own life through continuous
stress and anxiety to acquire the needed funds to repay the debt, even more funds than
the original item purchased due to interest payments.
Therefore, a wise Practitioner will eliminate craving/desire/attachment to acquire items
living outside its means and instead, focus on using financial resources to acquire that
which is needed to sustain life. If there are additional funds available, one might consider
how to apply that wealth to beneficial outcomes without spending in excess which might
lead to the choice to incur debt.
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To eliminate debt, one may need to adjust their lifestyle and spending decisions for a
period of time to repay the loan. To be successful, an individual will need to choose to
restrain the mind from its constant cravings/desires so that there are funds available to
repay the debt. Once an individual is debt free, the mind can be more liberated from its
constant cravings/desires no longer needing to feel the pressure, stress, and anxiety it
caused through its own choices to incur debt.
One is no longer “troubled while enjoying himself”.
Further detailed explanation of Indebtedness is Discontentedness in the World is available
in this same book series found in Chapter 7 of the book “The Foremost Householder”
(Volume 8).
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Chapter 36
Four Kinds of Persons
At Savathi,..The Perfectly Enlightened One then said to (King Pasenadi of
Kosala):
Great King, there are these four kinds of persons found existing in the world.
What four?
The one heading from darkness to darkness;
The one heading from darkness to light;
The one heading from light to darkness;
The one heading from light to light.
And how, Great King, is a person one heading from darkness to darkness?
Here some person has been reborn in a low family - a family of Candālas,
bamboo workers, hunters, cartwrights, or waste-collectors - a poor family in
which there is little food and drink and which subsists with difficulty, one
where food and clothing are obtained with difficulty; and he is unsightly,
deformed, chronically blind or cripple-handed or lame or paralyzed. He is not
one who gains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting. He engages in misconduct of
body, speech, and mind. Having done so, with the breakup of the body, after
death, he is reborn in the plane of misery, in a bad destination, in the nether
world, in hell. Suppose, Great King, a man would go from darkness to
darkness, or from gloom to gloom, or from stain to stain: this person, I say, is
exactly similar.
It is in this way, Great King, that a person is one heading from darkness to
darkness.
And how, Great King, is a person one heading from darkness to light?
Here some person has been reborn in a low family - a family of Candālas,
bamboo workers, hunters, cartwrights, or waste-collectors - a poor family in
which there is little food and drink and which subsists with difficulty, one
where food and clothing are obtained with difficulty; and he is ugly, unsightly,
deformed, chronically blind or cripple-handed or lame or paralyzed. He is not
one who gains food, drink, clothing, and vehicles: garlands, scents, and
ointments; bedding, housing, and lighting. He engages in wholesome
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conduct of body, speech, and mind. Having done so, with the breakup of the
body, after death, he is reborn in a good destination, in a heavenly world.
Suppose, Great King, a man would climb from the ground on to a palanquin,
or from a palanquin on to horseback, or from horseback to an elephant
mount, or from an elephant mount to a mansion: this person, I say, is exactly
similar.
It is in this way, Great King, that a person is one heading from darkness to
light.
And how, Great King, is a person one heading from light to darkness?
Here some person has been reborn in a high family - an affluent Khattiya
family, an affluent Brāhmin family, or an affluent Householder family - one
which is rich, with great wealth and property, with abundant gold and silver,
abundant treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
He is one who gains food, drink, clothing, and vehicles; garlands, scents,
and ointments; bedding, housing, and lighting. He engages in misconduct of
body, speech, and mind. Having done so, with the breakup of the body, after
death, he is reborn in the plane of misery, in a bad destination, in the nether
world, in hell. Suppose, Great King, a man would descend from a mansion to
an elephant mount, or from an elephant mount to horseback, or from
horseback to a palanquin, or from a palanquin to the ground, or from the
ground to underground darkness: this person, I say, is exactly similar.
It is in this way, Great King, that a person is one heading from light to
darkness.
And how, Great King, is a person one heading from light to light?
Here some person has been reborn in a high family - an affluent Khattiya
family, an affluent Brāhmin family, or an affluent Householder family - one
which is rich, with great wealth and property, with abundant gold and silver,
abundant treasures and commodities, with abundant wealth and grain; and
he is handsome, attractive, graceful, possessing supreme beauty of
complexion. He is one who gains food, drink, clothing, and vehicles;
garlands, scents, and ointments; bedding, housing, and lighting. He engages
in wholesome conduct of body, speech, and mind. Having done so, with the
breakup of the body, after death, he is reborn in a good destination, in a
heavenly world. Suppose, Great King, a man would cross over from
palanquin to palanquin, or from horseback to horseback, or from elephant
mount to elephant mount, or from mansion to mansion: this person, I say, is
exactly similar.
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It is in this way, Great King, that a person is one heading from light to light.
These, Great King, are the four kinds of persons found existing in the world.
(Reference: SN 3.21)


In this Teaching from Gotama Buddha, he shares how a person who is reborn into a low
family or high family, which is based on one’s decisions in their past life, can then move
from there towards a better life in the heavenly realm or a worse rebirth in a lower realm.
In this way, one is moving “from darkness to darkness”, “from darkness to light”, “from
light to darkness”, or “from light to light”.
Darkness to darkness: a being who is born into difficult circumstances finding it difficult
to find the necessities to sustain life and due to their own unwholesome bodily, verbal,
and mental conduct are reborn into a lower realm of existence for their next rebirth.
Darkness to light: a being who is born into difficult circumstances finding it difficult to
find the necessities to sustain life and due to their own wholesome bodily, verbal, and
mental conduct are reborn into the heavenly realm of existence for their next rebirth.
Light to darkness: a being who is born into beneficial circumstances finding it easy to
find the necessities to sustain life and due to their own unwholesome bodily, verbal, and
mental conduct are reborn into a lower realm of existence for their next rebirth.
Light to light: a being who is born into beneficial circumstances finding it easy to find the
necessities to sustain life and due to their own wholesome bodily, verbal, and mental
conduct are reborn into the heavenly realm of existence for their next rebirth.
The Buddha is explaining that it does not matter what circumstances you are born into,
what truly matters is one’s decisions in this life to have wholesome conduct that leads to
an improved life.
During The Buddha’s lifetime, people thought if you were born into a low family your life
was destined to be no good. Conversely, if you were born into a high family your life was
destined to be good. In this Teaching and others, he is helping Students to see that it is
one’s wise and wholesome decisions that lead to an improved life and an improved
rebirth, should one need to be reborn.
It is through learning, reflecting, and practicing these Teachings that one moves to a
better destination upon any potential future rebirths.
It is important to understand that the goal of these Teachings is for a being to attain
Enlightenment so that there is no longer any rebirth into any realm of existence. But,
should one need to be reborn, through the effort to attain a more developed mind in this
life their next rebirth will be in an improved destination.
Gotama Buddha never used rebirth in an improved destination to motivate or encourage
his Students to learn and practice these Teachings because the goal was for them to
attain Enlightenment no longer experiencing rebirth in any realm of existence.
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And, a Buddha does not need to guilt, shame, or fear anyone into learning and practicing
their Teachings. The Teachings themselves are to eliminate discontent feelings such as
guilt, shame, and fear so they would not use these feelings to motivate Students to
eliminate guilt, shame, and fear - that does not work.
Instead, The Buddha is providing understanding in this Teaching of how one does not
need to be hindered by a birth into a low family. During his lifetime, the caste system
inhibited people from moving to an improved existence through lack of wealth or social
status because of the lack of opportunities to improve one’s life.
Gotama Buddha is encouraging Students that no matter what your birth is, either in a low
or high family, both individuals can experience the same destination upon their next
rebirth. This Teaching shared by Gotama Buddha is not what was being shared among
the population of people prior to his Teaching. Instead, people were taught that they were
subjected to a life of misery now and in the future due to being reborn into a low family,
and through being reborn into a high family one is destined for a life of luxury. But, The
Buddha makes clear to his Students that all beings can improve their life through training
of the mind and wise decision making based on The Natural Laws of Existence.
A Practitioner can observe the results and improvements to the condition of the mind
when learning and practicing these Teachings. A Buddha does not need to guilt, shame,
or fear anyone into learning and practicing his Teachings because they can independently
observe the truth for themselves that The Teachings are true and through the acquired
wisdom, the condition of the mind gradually improves.
Instead, Gotama Buddha helps the Students in this Teaching to understand they are not
destined to a life of misery now and in the future but instead, they can improve their life
through learning, reflecting, and practicing these Teachings to train the mind and make
wise decisions.
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Actions Towards The
Ending of “Actions”
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Chapter 37
Path to Attain the Ending of
Unwholesome Kamma
Monks, I will teach you the Noble Eight Fold Path and I will analyze it for you.
Listen to that and attend closely, I will speak.
And what, Monks, is the Noble Eight Fold Path?
Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, Right Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
(Reference: SN 45.8)


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Details Regarding Right Action
Here, someone, having abandoned the destruction of life, abstains from the
destruction of life. With the rod and weapon laid aside, diligent and kindly, he
resides compassionate toward all living beings.
Having abandoned the taking of what is not given, he abstains from taking
what is not given. He does not steal the wealth and property of others in the
village or in the forest.
Having abandoned sexual misconduct, he abstains from sexual misconduct.
He does not have sexual relations with women [men] who are protected by
their mother, father, mother and father, brother, sister, or relatives; who are
protected by their Teachings; who have a husband [wife or partner]: whose
violation entails a penalty; or even with one already engaged.
(The Tathāgata spoke of the other two of the five virtues: Abstaining from
Lying and Using of Substances that Cause Heedlessness, in the same way.)
(Reference: AN 10.211)
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Right Action - Twofold
And what, Monks, is Right Action?
Right Action, I say, is twofold: there is Right Action that is affected by taints,
production of merit, ripening on the side of attachment: and there is Right
Action that is noble, taintless, world-transcending, a factor of the path.
And what, Monks, is Right Action that is affected by taints, production of
merit, ripening on the side of attachment?
Abstaining from killing living beings, abstaining from taking what is not given,
abstaining from misconduct in sensual pleasures: this is Right Action that is
affected by taints, production of merit, ripening on the side of attachment.
And what, Monks, is Right Action that is noble, taintless, world-transcending,
a factor of the path?
The elimination from the three kinds of bodily misconduct, the abstaining,
refraining, abstaining from them in one whose mind is noble, whose mind
is taintless, who possesses the noble path and is developing the noble
path: this is Right Action that is noble, taintless, world-transcending, a factor
of the path.
(Reference: MN 117)
Trades Not to Be Plied
Wrong Livelihood
Monks, a Household Practitioner should not engage in these five trades.
What five?
Business in weapons,
business in living beings,
business in meat,
business in substances that cause heedlessness,
and business in poisons.
A Household Practitioner should not engage in these five trades.
(Reference: AN 5.177)
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And what, Monks, is wrong livelihood?
Scheming, flattery, hinting, belittling, pursing gain with gain: this is wrong
livelihood.
(Reference: MN 117)
In this Teaching from Gotama Buddha, he shares how to eliminate unwholesomeness
through training in The Eight Fold Path. It is The Eight Fold Path that leads to the
complete elimination of discontentedness through the complete elimination of
unwholesome Kamma.
A Practitioner who deeply trains the mind and practices The Eight Fold Path will no longer
be producing any unwholesome Kamma, therefore, will not be experiencing any
unwholesome results. The Eight Fold Path trains the mind in how to eliminate all
unwholesome and harmful conduct no longer producing any unwholesome Kamma. A
Practitioner will only be making wise wholesome decisions that leads to wholesome
results (i.e. wholesome Kamma).
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
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).
This Chapter provides additional Words of The Buddha that further clarify Right Actions
and Right Livelihood.
A Practitioner will need to purify all factors of The Eight Fold Path for an extended period
of time to attain Enlightenment.
Detailed explanation of Right Livelihood 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) and Chapter 14 of the book “Lowly Arts” (Volume 12).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
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Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
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Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
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‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
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easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
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The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,
how to eliminate the fetters, and how to know they are eliminated. This can all be learned
in one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In
this retreat, there are individual classes devoted to learning each individual fetter of The
Ten Fetters.
The Jhānas await you. These improved qualities of mind await you. Enlightenment awaits
you.
The only thing holding you back is your own determination, dedication, and diligence to
learn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on
The Words of The Buddha, as taught by The Buddha.
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
Be well and enjoy your journey…
To learn more about the Jhānas please see this recorded online class.
https://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-
Pz4cRrlBa_&index=3
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Chapter 38
With the Destruction of Craving Comes the
Destruction of Unwholesome Kamma
Monks, develop the path and the way that leads to the destruction of
craving.
And what is the path and the way that leads to the destruction of craving?
It is The Seven Factors of Enlightenment.
What seven?
The Enlightenment factor of mindfulness, the Enlightenment factor of
investigation, the Enlightenment factor of energy, the Enlightenment factor of
joy, the Enlightenment factor of tranquility, the Enlightenment factor of
concentration, the Enlightenment factor of equanimity.
When this was said, the Venerable Udāyi asked The Perfectly Enlightened
One: ‘Venerable Sir, how are The Seven Factors of Enlightenment developed
and cultivated so that they lead to the destruction of craving?’
Here, Udāyi, a Monk develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings and
elimination, maturing in release; which is immense, superb, measureless,
without ill will. When he develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings and
elimination, maturing in release; which is immense, superb, measureless,
without ill will, craving is abandoned. With the abandoning of craving,
(unwholesome) Kamma is abandoned. With the abandoning of
(unwholesome) Kamma, discontentedness is abandoned…
(All of The Seven Factors of Enlightenment are explained in the same way to
include the Enlightenment factor of investigation, energy, joy, tranquility, and
concentration with the final factor being described in the same way as in the
below.)
He develops the Enlightenment factor of equanimity, which is based upon
seclusion, freedom from strong feelings and elimination, maturing in release;
which is immense, superb, measureless, without ill will. When he develops
the Enlightenment factor of equanimity, which is based upon seclusion,
freedom from strong feelings and elimination, maturing in release; which is
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immense, superb, measureless, without ill will, craving is abandoned. With
the abandoning of craving, (unwholesome) Kamma is abandoned. With the
abandoning of (unwholesome) Kamma, discontentedness is abandoned.
Thus, Udāyi,
With the destruction of craving, comes the destruction of (unwholesome)
Kamma;
With the destruction of (unwholesome) Kamma, comes the destruction of
discontentedness.
(Reference: SN 46.26)


In this Teaching from Gotama Buddha, he shares how The Seven Factors of
Enlightenment lead to the elimination of craving/desire/attachment. With the elimination of
craving/desire/attachment unwholesome Kamma is eliminated, thus, all discontentedness
is eliminated.
A Practitioner on The Path to Enlightenment will need to learn and practice The Seven
Factors of Enlightenment to move the mind to “the middle” and keep it there on a
consistent basis.
He further discusses how a Practitioner who develops The Seven Factors of
Enlightenment leads to freedom from strong feelings and elimination, “maturing in
release”.
“Maturing in release” is the experience one may have that as they deeply develop the
mind, they may experience the bodily sensation of specific cravings/desires/attachments
and/or specific taints/fetters being “released” from the mind.
The more one develops The Eight Fold Path starting with Right View (The Four Noble
Truths) the mind can develop the ability to readily, and in some cases, instantly eliminate
specific craving/desire/attachments and/or specific taints/fetters from the mind. There is
much learning, reflecting, and practicing of these Teachings that is required as a
prerequisite to developing this aspect of the mind.
Gotama Buddha is explaining the bodily sensation experienced upon the elimination of
these pollutions of the mind as “maturing in release”
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What are The Seven Factors of Enlightenment?
The Seven Factors of Enlightenment are not to determine if someone is or is not
Enlightened but instead, they are used to fine tune the mind bringing it to a balanced
state - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as
described in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),
use the associated factors of Enlightenment to move the mind to practicing the middle
way.
When the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to
practice the Enlightenment factors of Investigation, Energy, and Joy.
When the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to
practice the Enlightenment factors of Tranquility, Concentration, and Equanimity.
The Enlightenment factor of Mindfulness is always useful and should be practiced in each
and every moment. Mindfulness will need to be developed as part of training the mind
through The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and
ongoing basis.
1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right
Mindfulness”.)
2.) Investigation: (Dedicated examination, exploration, research, study, and questioning
to learn The Teachings.)
3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment.)
5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)
6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or
thought to a single object or activity. “Singleness of mind” as described in The Eight Fold
Path as “Right Concentration”.)
7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a
difficult situation; treating everyone impartially.)
It is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in
this way that they fulfill true wisdom and liberation.
(Gotama Buddha)
(Reference: SN 46.6)
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Chapter 39
Anyone Can Produce Nibbāna
(Enlightenment)
And what, Ānanda, are the six classes?
(1) Here, someone of the black class produces a black state.
(2) Someone of the black class produces a white state.
(3) Someone of the black class produces Nibbāna (Enlightenment), which is
neither black nor white.
(4) Then, someone of the white class produces a black state.
(5) Someone of the white class produces a white state.
(6) And someone of the white class produces Nibbāna (Enlightenment),
which is neither black nor white.
—————
(1) And how is it, Ānanda, that someone of the black class produces a black
state?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or waste-collectors - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
He engages in misconduct by body, speech, and mind. In consequence, with
the breakup of the body, after death, he is reborn in the plane of misery, in a
bad destination, in the lower world, in hell.
It is in such a way that someone of the black class produces a black state.
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(2) And how is it, Ānanda, that someone of the black class produces a white
state?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or waste-collectors - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
He engages in wholesome conduct by body, speech, and mind. In
consequence, with the breakup of the body, after death, he is reborn in a
good destination, in a heavenly world. It is in such a way that someone of the
black class produces a white state.
(3) And how is it, Ānanda, that someone of the black class produces Nibbāna
(Enlightenment), which is neither black nor white?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or waste-collectors - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
Having shaved off his hair and beard, he puts on ochre robes and goes forth
from the household life into homelessness. When he has thus gone forth, he
abandons The Five Hindrances, defilements of the mind, things that weaken
wisdom; and then, with his mind well established in The Four Foundations of
Mindfulness, he correctly develops The Seven Factors of Enlightenment and
produces Nibbāna (Enlightenment), which is neither black nor white.
It is in such a way that someone of the black class produces Nibbāna, which
is neither black nor white.
(4) And how is it, Ānanda, that someone of the white class produces a black
state?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
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He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
He engages in misconduct by body, speech, and mind. In consequence, with
the breakup of the body, after death, he is reborn in the plane of misery, in a
bad destination, in the lower world, in hell.
It is in such a way that someone of the white class produces a black state.
(5) And how is it, Ānanda, that someone of the white class produces a white
state?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
He engages in wholesome conduct by body, speech, and mind. In
consequence, with the breakup of the body, after death, he is reborn in a
good destination, in a heavenly world.
It is in such a way that someone of the white class produces white state.
(6) And how is it, Ānanda, that someone of the white class produces Nibbāna
(Enlightenment), which is neither black nor white?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
Having shaved off his hair and beard, he puts on ochre robes and goes forth
from the household life into homelessness. When he has thus gone forth, he
abandons The Five Hindrances, defilements of the mind, things that weaken
wisdom; and then, with his mind well established in The Four Foundations of
Mindfulness, he correctly develops The Seven Factors of Enlightenment and
produces Nibbāna (Enlightenment), which is neither black nor white.
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It is in such a way that someone of the white class produces Nibbāna
(Enlightenment), which is neither black nor white.
These, Ānanda, are the six classes.
(Reference: AN 6.57)
In this Teaching from Gotama Buddha, he shares guidance similar to Chapter 36 in this
same book. In this Teaching, The Buddha goes beyond what was shared in Chapter 36
describing that anyone can attain Enlightenment no matter what your background.
During the lifetime of The Buddha, there was a murderer who had murdered 999 people.
He aspired to murder The Buddha but instead, was met with a peaceful and calm Teacher
who guided him to understand the error of his ways. He became an Ordained Practitioner
seeking guidance with The Buddha and ultimately attained Enlightenment.
The understanding that this individual attained Enlightenment can help you to understand
that no matter what you have done in the past, you can overcome those decisions
through learning, reflecting, and practicing these Teachings making wise wholesome
decisions from this point forward in your life. While you will not be able to practice these
Teachings to perfection in the snap of a finger, you can gradually train the mind to
experience gradual progress reaching the ultimate goal of Enlightenment.
I am sure you have not murdered 999 people, therefore, no matter what you have done in
the past, you can employ gradual training and gradual practice to experience gradual
progress on The Path to Enlightenment.
Not only does The Buddha highlight the importance of making wholesome decisions to
improve one’s bodily, verbal, and mental conduct to attain Enlightenment, but he also
shares how one will need to “abandon The Five Hindrances, defilements of the mind,
things that weaken wisdom; and then, with his mind well established in The Four
Foundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment
and produces Nibbāna (Enlightenment)”.
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