Chapter 22
Simile for the Suffering in Hell
Monks, there are these three characteristics of an unwise person, signs of an
unwise person, attributes of an unwise person.
What three?
Here an unwise person is one who thinks unwholesome thoughts,
speaks unwholesome words, and does unwholesome actions.
If an unwise person were not so, how would the wise know him thus: This
person is an unwise person, an untrue man? But because an unwise person
is one who thinks unwholesome thoughts, speaks unwholesome words, and
does unwholesome actions, the wise know him thus: This person is
unwise, an untrue man.
An unwise person feels pain and grief here and now in three ways. If an
unwise person is seated in an assembly or along a street or in a square and
people there are discussing certain pertinent and relevant matters, then, if
the unwise person is one who kills living beings, takes what is not given,
misconducts himself in sensual pleasures, speaks falsehood, and indulges in
liquor, wine, and intoxicants (substances that cause heedlessness), which
are the basis of heedlessness, he thinks: These people are discussing certain
pertinent and relevant matters; these things are found in me, and I am seen
engaging in those things.
This is the first kind of pain and grief that an unwise person feels here
and now.
Again, when a robber culprit is caught, an unwise person sees Kings having
many kinds of torture inflicted on him:
having him flogged with whips,
beaten with canes,
beaten with clubs;
having his hands cut off,
his feet cut off,
his hands and feet cut off;
his ears cut off,
his nose cut off,
his ears and nose cut off;
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having him subjected to the ‘porridge pot,’
to the ‘polished‑shell shave,’
to the ‘Rahu’s mouth,’
to the ‘fiery wreath,’
to the ‘flaming hand,’
to the ‘blades of grass,’
to the ‘bark dress,’
to the ‘antelope,’
to the ‘meat hooks,’
to the ‘coins,’
to the ‘lye pickling,’
to the ‘pivoting pin,’
to the ‘rolled‑up palliasse’;
and having him splashed with boiling oil,
and having him thrown to be devoured by dogs,
and having him impaled alive on stakes,
and having his head cut off with a sword.
Then the unwise person thinks thus: Because of such evil (unwholesome)
actions as those, when a robber culprit is caught, Kings have many kinds of
tortures inflicted on him: they have him flogged with whips … and have his
head cut off with a sword. Those things are found in me, and I am seen
engaging in those things.
This is the second kind of pain and grief that an unwise person feels
here and now.
Again, when an unwise person is on his chair or on his bed or resting on the
ground, then the evil (unwholesome) actions that he did in the past — his
bodily, verbal, and mental misconduct — cover him, overspread him, and
envelop him. Just as the shadow of a great mountain peak in the evening
covers, overspreads, and envelops the earth, so too, when an unwise person
is on his chair or on his bed or resting on the ground, then the evil
(unwholesome) actions that he did in the past — his bodily, verbal, and
mental misconduct — cover him, overspread him, and envelop him.
Then the unwise person thinks: ‘I have not done what is good, I have not
done what is wholesome, I have not made myself a shelter from anguish. I
have done what is evil (unwholesome), I have done what is cruel, I have done
what is wicked. When I pass away, I shall go to the destination of those who
have not done what is good … who have done what is wicked’. He sorrows,
grieves, and has displeasure, he cries beating his breast and becomes
distraught.
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This is the third kind of pain and grief that an unwise person feels here
and now.
An unwise person who has given himself over to misconduct of body,
speech, and mind, on the dissolution of the body, after death, reappears
in a state without basic necessities, in an unhappy destination, even in
hell.
Were it rightly speaking to be said of anything: ‘That is utterly unwished for,
utterly undesired, utterly disagreeable: it is of hell that, rightly speaking, this
should be said, so much so that it is hard to find a simile for the suffering in
hell.
‘But, Venerable Sir, can a simile be given?’
It can, Monk, The Perfectly Enlightened One said.
Monks, suppose men caught a robber culprit and presented him to the King,
saying:
Sir, here is a robber culprit. Order what punishment you will for him.
Then the King said: ‘Go and strike this man in the morning with a hundred
spears’. And they struck him in the morning with a hundred spears.
Then at noon the King asked: ‘How is that man?’ — ‘Sir, he is still alive’.
Then the King said: ‘Go and strike that man at noon with a hundred spears’.
And they struck him at noon with a hundred spears.
Then in the evening the King asked: ‘How is that man?’ — ‘Sir, he is still alive’.
Then the King said: ‘Go and strike that man in the evening with a hundred
spears.’ And they struck him in the evening with a hundred spears.
What do you think, Monks? Would that man experience pain and grief
because of being struck with the three hundred spears?
‘Venerable Sir, that man would experience pain and grief because of being
struck with even one spear, let alone three hundred.’
Then, taking a small stone the size of his hand, The Perfectly Enlightened
One addressed the Monks thus:
What do you think, Monks? Which is the greater, this small stone that I have
taken, the size of my hand, or Himālaya, the King of mountains?
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‘Venerable Sir, the small stone that The Perfectly Enlightened One has taken,
the size of his hand, is insignificant beside Himālaya, the King of mountains; it
is not even a fraction, there is no comparison.’
So too, Monks, the pain and grief that the man would experience because of
being struck with the three hundred spears does not count beside the
suffering of hell; it is not even a fraction, there is no comparison.
The Law of The Three Seals
1.) Porridge Pot is smashing the skull open, peeling off the scalp, putting a
blazing iron inside with tongs in order to burst the brain out like over boiling
pot.
2.) Polished‑Shell Shave is cutting and pulling out the strips of skin from the
marked two points at the upper lips, to the marked two points at the tops of
the ears, continuing to the marked two points in the back of the head and
twisting all pieces of skin to tie a knot together with hair. Two people would
insert a stick inside the knot, stir up, shake and tear off all the skin, the
scalp and the hair. Then they will polish the skull with coarse sand to make it
shine as white as a polished shell.
3.) Rahu’s Mouth is widening up the mouth with hooks and setting up a
continuous fire inside. Another method is tearing apart the lips through the
tops of the ears with a sharp chisel, keeping the mouth wide open with
hooks and letting it fill up with blood.
4.) Fiery Wreath is wrapping up the whole body with an oil-soaked cloth
and setting it on fire.
5.) Flaming Hand is wrapping around the ten fingers with oil-soaked cloths
and setting them on fire.
6.) Blades of Grass is cutting flesh into several unbroken strips bound with
skin from the neck base all the way down to the ankles, then tying the flesh
strips with rope, forcing and hitting one to walk over his own’s strips of meat
until death.
7.) Bark Dress is cutting flesh into strips, from neck base to waist and from
waist to ankles, letting the flesh strips hang down just as one is wearing a
grassy garment.
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8.) Antelope is firmly putting the steel rings on both elbows and both knees,
inserting the steel stakes inside those rings, infixing the stakes to the ground
in order to prevent all body movements and setting a ring of fire around until
death.
9.) Meat Hook is striking the double-sharp edge hooks into the entire body,
pulling out small and large pieces of flesh and tendons out until death.
10.) Coins is slicing bits of flesh at the weight of a “tumlung”, letting those
pieces fall from the body and continuing to cut until running out of meat.
11.) Lye Pickling is slicing, chopping, cutting the whole body and scraping
out all the small and large meat and tendons with acid-soaked brush, leaving
only the remains of skeleton.
12.) Pivoting Pin is making one lie on one’s side, hammering down a steel
spear through both ear holes in order to tie one tightly down to the ground,
then spinning one around by grabbing both feet like a person whirling.
13.) Rolled‑Up Palliasse is crushing down the bone into powder with
millstones (without tearing off flesh and tendons), seizing hair, folding up
flesh, skin and bone together in one mass, then lifting it up, lowering it down
to make a round pile, subsequently placing it down as a foot wiping mat.
14.) Splashed with Boiling Oil is stirring up the fiercely boiling oil and
pouring it on the body from the head down until death.
15.) Thrown to Be Devoured by Dogs is confining the ferocious dogs,
starving them to the fullest extent for several days then letting them out to
devour the flesh and skin to the remains of skeleton.
(Reference: MN 130)
In this Teaching from Gotama Buddha, he shares details of the pain and agony
experienced by one who has unwholesome conduct. He explains what is experienced in
this life to illustrate the extensive amount of despair and displeasure in the realm of hell.
While any one of us could have previously been in the realm of hell, we can appreciate
that we are now in the human realm with the opportunity to improve our life practice
ensuring this will be our last life with no further rebirths in any realm within The Cycle of
Rebirth.
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Chapter 23
Many Kinds of Tortures Inflicted on Those Who Do
Evil Unwholesome Actions
Monks, suppose there were two houses with doors and a man with good
sight standing there between them saw people going in and coming out and
passing to and from.
So too, with the divine eye (third eye), which is purified and surpasses the
human, I see beings passing away and reappearing, unwholesome and
wholesome, fair and ugly, fortunate and unfortunate. I understand how
beings pass on according to their actions thus:
These worthy beings who were well conducted in body, speech, and mind,
not abusive of Noble Ones, right in their views, giving effect to Right Views in
their actions, on the dissolution of the body, after death, have reappeared in
a happy destination, even in the heavenly world.
Or these worthy beings who were well conducted in body, speech, and
mind, not abusive of Noble Ones, right in their views, giving effect to Right
Views in their actions, on the dissolution of the body, after death, have
reappeared among human beings.
But these worthy beings who were ill conducted in body, speech, and mind,
abusive of Noble Ones, wrong in their views, giving effect to wrong views in
their actions, on the dissolution of the body, after death, have reappeared in
the realm of afflicted spirits.
Or these worthy beings who were ill conducted in body, speech, and mind,
abusive of Noble Ones, wrong in their views, giving effect to wrong views in
their actions, on the dissolution of the body, after death, have reappeared in
the animal world.
Or these worthy beings who were ill conducted in body, speech, and mind,
abusive of Noble Ones, wrong in their views, giving effect to wrong views in
their actions, on the dissolution of the body, after death, have reappeared in
a state without basic necessities, in an unhappy destination, in perdition,
even in hell.
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Now the wardens of hell seize such a being by the arms and present him to
King Yama, saying: Sir, this man has ill‑treated his mother, ill‑treated his
father, ill‑treated Ascetics, ill‑treated Brāhmins; he has had no respect for the
elders of his clan. Let the King order his punishment.
Then King Yama presses and questions and cross‑questions him about the
first divine messenger:
Good man, did you not see the first divine messenger to appear in the
world?
He says: ‘I did not, Venerable Sir.’
Then King Yama says: Good man, have you never seen in the world a young
tender infant lying prone, fouled in his own excrement and urine?
He says: ‘I have, Venerable Sir.’
Then King Yama says: Good man, did it never occur to you — an intelligent
and mature man — I too am subject to birth, I am not exempt from birth:
surely I had better do good by body, speech, and mind?
He says: ‘I was unable, Venerable Sir, I was complacent.’
Then King Yama says: Good man, through complacency you have failed to
do good by body, speech, and mind. Certainly they will deal with you
according to your complacency. But this evil (unwholesome) action of yours
was not done by your mother or your father, or by your brother or your sister,
or by your friends and companions, or by your kinsmen and relatives, or by
Ascetics and Brāhmins, or by gods; this evil (unwholesome) action was done
by you yourself, and you yourself will experience its result.
Then, after pressing and questioning and cross-questioning him about the
first divine messenger, King Yama presses and questions and cross-
questions him about the second divine messenger: Good man, did you not
see the second divine messenger to appear in the world?
He says: ‘I did not, Venerable Sir.’
Then King Yama says: Good man, have you never seen in the world a man
— or a woman — at eighty, ninety, or a hundred years, aged, as crooked as
a roof bracket, doubled up, supported by a walking stick, unsteady, weak,
youth gone, teeth broken, grey‑haired, scanty‑haired, bald, wrinkled, with
limbs all blotchy?
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He says: ‘I have, Venerable Sir.’
Then King Yama says: Good man, did it never occur to you — an intelligent
and mature man — I too am subject to aging, I am not exempt from aging;
surely I had better do good by body, speech, and mind?
He says: ‘I was unable, Venerable Sir, I was complacent.’
Then King Yama says: Good man, through complacency you have failed to
do good by body, speech, and mind. Certainly they will deal with you
according to your complacency. But this evil (unwholesome) action of yours
was not done by your mother or your father, or by your brother or your sister,
or by your friends and companions, or by your kinsmen and relatives, or by
Ascetics and Brāhmins, or by gods; this evil (unwholesome) action was done
by you yourself, and you yourself will experience its result.
Then, after pressing and questioning and cross‑questioning him about the
second divine messenger, King Yama presses and questions and
cross‑questions him about the third divine messenger: Good man, did you
not see the third divine messenger to appear in the world?
He says: ‘I did not, Venerable Sir.’
Then King Yama says: Good man, have you never seen in the world a man
— or a woman — afflicted, suffering, and gravely ill, lying fouled in his own
excrement and urine, lifted up by some and set down by others?
He says: ‘I have, Venerable Sir.’
Then King Yama says: Good man, did it never occur to you — an intelligent
and mature man — I too am subject to sickness, I am not exempt from
sickness; surely I had better do good by body, speech, and mind?
He says: ‘I was unable, Venerable Sir, I was complacent.’
Then King Yama says: Good man, through complacency you have failed to
do good by body, speech, and mind. Certainly they will deal with you
according to your complacency. But this evil (unwholesome) action of yours
was not done by your mother or your father, or by your brother or your sister,
or by your friends and companions, or by your kinsmen and relatives, or by
Ascetics and Brāhmins, or by gods; this evil (unwholesome) action was done
by you yourself, and you yourself will experience its result.
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Then, after pressing and questioning and cross‑questioning him about the
third divine messenger, King Yama presses and questions and
cross‑questions him about the fourth divine messenger: Good man, did you
not see the fourth divine messenger to appear in the world?
He says: ‘I did not, Venerable Sir.’
Then King Yama says: Good man, have you never seen in the world, when a
robber culprit is caught, Kings having many kinds of tortures inflicted on him:
having him flogged with whips, beaten with canes, beaten with clubs; having
his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off,
his nose cut off, his ears and nose cut off; having him subjected to the
‘porridge pot’, to the ‘polished‑shell shave’, to the ‘Rahu’s mouth’, to the
‘fiery wreath’, to the ‘flaming hand’, to the ‘blades of grass’, to the ‘bark
dress’, to the ‘antelope’, to the ‘meat hooks’, to the ‘coins’, to the ‘lye
pickling’, to the ‘pivoting pin’, to the ‘rolled‑up palliasse’; and having him
splashed with boiling oil, and having him thrown to be devoured by dogs,
and having him impaled alive on stakes, and having his head cut off with a
sword?
He says: ‘I have, Venerable Sir.’
Then King Yama says: Good man, did it never occur to you — an intelligent
and mature man — those who do evil (unwholesome) actions have such
tortures of various kinds inflicted on them here and now; so what in the
hereafter? Surely I had better do good by body, speech, and mind?
He says: ‘I was unable, Venerable Sir, I was complacent.’
Then King Yama says: Good man, through complacency you have failed to
do good by body, speech, and mind. Certainly they will deal with you
according to your complacency. But this evil (unwholesome) action of yours
was not done by your mother or your father, or by your brother or your sister,
or by your friends and companions, or by your kinsmen and relatives, or by
Ascetics and Brāhmins, or by gods; this evil (unwholesome) action was done
by you yourself, and you yourself will experience its result.
Then, after pressing and questioning and cross‑questioning him about the
fourth divine messenger, King Yama presses and questions and
cross‑questions him about the fifth divine messenger: Good man, did you
not see the fifth divine messenger to appear in the world?
He says: ‘I did not, Venerable Sir.’
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Then King Yama says: Good man, have you never seen in the world a man
— or a woman — one‑day dead, two‑days dead, three‑days dead, bloated,
livid, and oozing with matter?
He says: ‘I have, Venerable Sir.’
Then King Yama says: Good man, did it never occur to you — an intelligent
and mature man — I too am subject to death, I am not exempt from death:
surely I had better do good by body, speech, and mind?
He says: ‘I was unable, Venerable Sir, I was complacent.’
Then King Yama says: Good man, through complacency you have failed to
do good by body, speech, and mind. Certainly they will deal with you
according to your complacency. But this evil (unwholesome) action of yours
was not done by your mother or your father, or by your brother or your sister,
or by your friends and companions, or by your kinsmen and relatives, or by
Ascetics and Brāhmins, or by gods; this evil (unwholesome) action was done
by you yourself, and you yourself will experience its result.
Then, after pressing and questioning and cross‑questioning him about the
fifth divine messenger, King Yama is silent.
Now the wardens of hell torture him with the fivefold transfixing. They drive a
red‑hot iron stake through one hand, they drive a red‑hot iron stake through
the other hand, they drive a red‑hot iron stake through one foot, they drive a
red‑hot iron stake through the other foot, they drive a red‑hot iron stake in
the middle through his breast. There he feels painful, agonizing, piercing
feelings. Yet he does not die so long as that evil (unwholesome) action has
not exhausted its result.
Next the wardens of hell throw him down and pare him with axes. There he
feels painful, agonizing, piercing feelings. Yet he does not die so long as that
evil (unwholesome) action has not exhausted its result.
Next the wardens of hell set him with his feet up and his head down and
pare him with adzes. There he feels painful, agonizing, piercing feelings. Yet
he does not die so long as that evil (unwholesome) action has not exhausted
its result.
Next the wardens of hell harness him to a chariot and drive him back and
forth across ground that is burning, blazing, and glowing. There he feels
painful, agonizing, piercing feelings. Yet he does not die so long as that evil
(unwholesome) action has not exhausted its result.
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Next the wardens of hell make him climb up and down a great mound of
coals that are burning, blazing, and glowing. There he feels painful,
agonizing, piercing feelings. Yet he does not die so long as that evil
(unwholesome) action has not exhausted its result.
Next the wardens of hell take him feet up and head down and plunge him
into a red‑hot metal cauldron that is burning, blazing, and glowing. He is
cooked there in a swirl of froth. And as he is being cooked there in a swirl of
froth, he is swept now up, now down, and now across. There he feels
painful, agonizing, piercing feelings. Yet he does not die so long as that evil
(unwholesome) action has not exhausted its result.
Next the wardens of hell throw him into the Great Hell. Now as to that Great
Hell, Monks:
It has four corners and is built
With four doors, one set in each side,
Walled up with iron all around
And shut in with an iron roof.
Its floor as well is made of iron
And heated till it glows with fire.
The range is a full hundred leagues
Which it covers all‑pervasively.
Now the flames that surge out from the Great Hell’s eastern wall dash
against its western wall. The flames that surge out from its western wall dash
against its eastern wall. The flames that surge out from its northern wall dash
against its southern wall. The flames that surge out from its southern wall
dash against its northern wall. The flames that dash out from the bottom
dash against the top. And the flames that surge out from the top dash
against the bottom. There he feels painful, agonizing, piercing feelings. Yet
he does not die so long as that evil (unwholesome) action has not exhausted
its result.
Some time or other, Monks, at the end of a long period, there comes an
occasion when the Great Hell’s eastern door is opened. He runs towards it,
treading quickly. As he does so, his outer skin burns, his inner skin burns, his
flesh burns, his sinews burn, his bones turn to smoke; and it is the same
when his foot is uplifted. When at long last he reaches the door, then it is
shut. There he feels painful, agonizing, piercing feelings. Yet he does not die
so long as that evil (unwholesome) action has not exhausted its result.
Some time or other, at the end of a long period, there comes an occasion
when the Great Hell’s western door is opened … when its northern door is
opened … when its southern door is opened. He runs towards it, treading
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quickly … When at long last he reaches the door, then it is shut. There he
feels painful, agonizing, piercing feelings. Yet he does not die so long as that
evil (unwholesome) action has not exhausted its result.
Some time or other, Monks, at the end of a long period, there comes an
occasion when the Great Hell’s eastern door is opened. He runs towards it,
treading quickly. As he does so, his outer skin burns, his inner skin burns, his
flesh burns, his sinews burn, his bones turn to smoke; and it is the same
when his foot is uplifted. He comes out by that door.
Immediately next to the Great Hell is the vast Hell of Excrement. He falls into
that. In that Hell of Excrement needle‑mouthed creatures bore through his
outer skin and bore through his inner skin and bore through his flesh and
bore through his sinews and bore through his bones and devour his marrow.
There he feels painful, agonizing, piercing feelings. Yet he does not die so
long as that evil (unwholesome) action has not exhausted its result.
Immediately next to the Hell of Excrement is the vast Hell of Hot Embers. He
falls into that. There he feels painful, agonizing, piercing feelings. Yet he does
not die so long as that evil (unwholesome) action has not exhausted its
result.
Immediately next to the Hell of Hot Embers is the vast Wood of Simbali
Trees, a league high, bristling with thorns sixteen finger‑breadths long,
burning, blazing, and glowing. They make him climb up and down those
trees. There he feels painful, agonizing, piercing feelings. Yet he does not die
so long as that evil (unwholesome) action has not exhausted its result.
Immediately next to the Wood of Simbali Trees is a vast Wood of Sword‑leaf
Trees. He goes into that. The leaves, stirred by the wind, cut his hands and
cut his feet and cut his hands and feet; they cut his ears and cut his nose
and cut his ears and nose. There he feels painful, agonizing, piercing
feelings. Yet he does not die so long as that evil (unwholesome) action has
not exhausted its result.
Immediately next to the Wood of Sword‑leaf Trees is a great river of caustic
water. He falls into that. There he is swept along the stream and against the
stream and both along and against the stream. There he feels painful,
agonizing, piercing feelings. Yet he does not die so long as that evil
(unwholesome) action has not exhausted its result.
Next the wardens of hell pull him out with a hook, and setting him on the
ground, they ask him:
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‘Good man, what do you want’? He says: ‘I am hungry, Venerable Sirs.’ Then
the wardens of hell prise open his mouth with red‑hot iron tongs, burning,
blazing, and glowing, and they throw into his mouth a red‑hot metal ball,
burning, blazing, and glowing. It burns his lips, it burns his mouth, it burns
his throat, it burns his stomach, and it passes out below carrying with it his
intestines and mesentery. There he feels painful, agonizing, piercing feelings.
Yet he does not die so long as that evil (unwholesome) action has not
exhausted its result.
Next the wardens of hell ask him: ‘Good man, what do you want’? He says: ‘I
am thirsty, Venerable Sirs’, Then the wardens of hell prise open his mouth
with red‑hot iron tongs, burning, blazing, and glowing, and they pour into his
mouth molten copper, burning, blazing, and glowing. It burns his lips, it
burns his mouth, it burns his throat, it burns his stomach, and it passes out
below carrying with it his intestines and mesentery. There he feels painful,
agonizing, piercing feelings. Yet he does not die so long as that evil
(unwholesome) action has not exhausted its result.
Then the wardens of hell throw him back again into the Great Hell.
It has happened that King Yama thought: Those in the world who do evil
unwholesome actions indeed have all these many kinds of tortures inflicted
on them. Oh, that I might attain the human state, that a Tathāgata,
accomplished and fully Enlightened, might appear in the world, that I might
wait on that Fortunate One, that The Perfectly Enlightened One might teach
me The Teachings, and that I might come to understand that Fortunate One’s
Teachings!
Monks, I tell you this is not as something I heard from another Ascetic or
Brāhmin. I tell you this as something that I have actually known, seen, and
discovered by myself.
That is what The Perfectly Enlightened One said. When the Fortunate One
had said that, The Teacher further said:
Though warned by the divine messengers,
Full many are the complacent,
And people may sorrow long indeed
Once gone down to the lower world.
But when by the divine messengers
Good people here in this life are warned,
They do not dwell in complacency
But practice well the noble Teachings.
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Clinging they look upon with fear
For it produces birth and death;
And by not clinging they are freed
In the destruction of birth and death.
They reside in joy for they are safe
And reach Nibbāna (Enlightenment) here and now.
They are beyond all fear and hate;
They have escaped all discontentedness.
(Reference: MN 130)
In this Teaching from Gotama Buddha, he shares Teachings on how one should not dwell
in complacency in this life overlooking guidance from heavenly beings.
He explains the extensive amount of despair and displeasure in the realm of hell and then,
at the end, describes the joy experienced by those who have attained Enlightenment as
they have escaped all discontentedness and The Cycle of Rebirth to include rebirth in the
realm of hell.
Beings who attain Enlightenment are freed from the constant rounds of birth and death.
But if one is complacent, they would be unable to experience liberation of mind and
escape The Cycle of Rebirth.
Complacency: dullness, lethargy, lack of motivation.
Remedy: Enlightenment Factors of Investigation, Energy, and Joy.
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 24
Simile of the Life Span in Hell
‘Venerable Sir, Sāriputta and Moggallāna have evil (unwholesome) desires
and have come under the control of evil (unwholesome) desires’.
Do not say so, Kokālika! Do not say so, Kokālika! Place confidence in
Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well
behaved.
Then for a second time and yet a third time the Monk Kokālika repeated his
words, and a second and third time The Perfectly Enlightened One advised
him with the same words.
Then the Monk Kokālika rose from his seat, paid homage (respect) to The
Perfectly Enlightened One, circled The Perfectly Enlightened One keeping the
right side towards him, and departed.
Then, when the night had passed, The Perfectly Enlightened One addressed
the Monks:
Monks, last night, when the night had advanced, Brahmā Sahampati
approached me and said to me: ‘Venerable Sir, the Monk Kokālika has died,
and because of his resentment against Sāriputta and Moggallāna, after death
he has been reborn in the red‑lotus hell’. He then paid homage (respect) to
me, circled me keeping the right side towards me, and disappeared right
there.
‘How long, Venerable Sir, is the life span in the red-lotus hell?’
The life span in the red‑lotus hell is long, Monk. It is not easy to count it and say
it is so many years, or so many hundreds of years, or so many thousands of
years, or so many hundreds of thousands of years.
‘Then is it possible, Venerable Sir, to give a simile?’
It is, Monk,
Suppose there was a Kosalan cartload of twenty measures of sesamum seed.
At the end of every hundred years a man would remove one seed from it.
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In this manner the Kosalan cartload of twenty measures of sesamum seed
might be depleted and eliminated more quickly than a life in a single abbuda
hell would go by.
One life in the nirabbuda hell is the equivalent of twenty lives in the abbuda
hell;
one life in the ababa hell is the equivalent of twenty lives in the nirabbuda
hell;
one life in the ahaha hell is the equivalent of twenty lives in the ababa hell;
one life in the aṭaṭa hell is the equivalent of twenty lives in the ahaha hell;
one life in the water‑lily hell is the equivalent of twenty lives in the aṭaṭa hell;
one life in the sweet‑fragrance hell is the equivalent of twenty lives in the
water‑lily hell;
one life in the blue‑lotus hell is the equivalent of twenty lives in the
sweet‑fragrance hell;
one life in the white‑lotus hell is the equivalent of twenty lives in the
blue‑lotus hell;
and one life in the red‑lotus hell is the equivalent of twenty lives in the
white‑lotus hell.
Now, because he harbored resentment against Sāriputta and Moggallāna,
the Monk Kokālika has been reborn in the red‑lotus hell.
This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
When a person has taken birth
an axe is born inside his mouth
with which the unwise person cuts himself
by uttering wrongful speech.
He who praises one deserving blame
or blames one deserving praise
casts with his mouth an unlucky throw
by which he finds no peacefulness.
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Slight is the unlucky throw at dice
that results in the loss of one’s wealth,
[the loss] of all, oneself included; much worse is this unlucky throw
of harboring hate against the holy ones.
For a hundred thousand
and thirty‑six nirabbudas, plus five abbudas,
the slanderer of Noble Ones goes to hell,
having defamed them with evil (unwholesome) speech and mind.
(Reference: SN 6.10)
In this Teaching from Gotama Buddha, he shares the enormous life span in the realm of
hell. He further shares how unwise it is to harbor resentment especially towards “Noble
Ones” including slandering “Noble Ones”.
A Noble One is the way Gotama Buddha explained those Students who had deeply
studied and were deeply practicing these Teachings.
During Gotama Buddha’s lifetime, there was a caste system in place that taught people
that as they were born into a low or high family, they were either a low or high person in
society. This rigid caste system made people believe that if they were of low status, they
were essentially a low or somewhat of a worthless individual. But, if they were of a high
status, they were a “noble” individual.
People were taught that if they were interested in a spiritual life, they would need to make
offerings and payments to Brāhmins to be able to have them pray to the Gods on their
behalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low
caste were convinced that they were unable to pray to the Gods because of their low
status in life and due to that birth, they’d need to give money to the Brāhmin priests to
have them pray on their behalf.
The Buddha observed that this was not true and only created opportunity for corruption
and false beliefs. He understood that people of all backgrounds and upbringing are
capable of attaining Enlightenment. He described his Teachings as “noble”, thus, The
Noble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble
Disciple”.
The Buddha essentially provided guidance that people should adjust their thinking that
being born into a certain family and the material possessions available to them within
their family is not an indication of what makes them noble or un-noble. Instead, it is one’s
wisdom, moral conduct, and mental discipline that determines if one is wholesome or
unwholesome.
In this way, all beings are capable of becoming noble through learning, reflecting, and
practicing these Teachings to improve the condition of their mind. The Buddha accepted
all individuals as Students no matter what caste they were born into or what moral
conduct they had participated in prior to deciding to undertake training in these
Teachings. The Buddha was known to accept a prostitute and a murderer into his
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Community of Practitioners who eventually attained Enlightenment during their lifetime.
He did not discriminate based on what family one was born into or past conduct. Instead,
he focused on helping all people learn and progress in the development of their life
practice to awaken the mind to Enlightenment.
At a time when all of society was discriminating against people of insignificant material
possessions, occupations, past conduct, and even gender, The Buddha practiced loving-
kindness and compassion towards all beings. He was willing to support anyone who was
interested to investigate his Teachings helping them to progress towards Enlightenment
through being invited and welcomed to do so within The Community of Practitioners.
This Teaching helps a Practitioner understand that harboring resentment or slandering
others is unwise and leads to unwholesome results in this life and future lives.
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Chapter 25
The Hell Named ‘The Great Conflagration’
Monks, there exists a hell named the Great Conflagration.
There, whatever form one sees with the eye is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever sound one hears with the ear … Whatever odor one smells with
the nose … Whatever flavor one tastes with the tongue … Whatever physical
object one touches with the body … Whatever mental objects one
recognizes with the mind is undesirable, never desirable; unlovely, never
lovely; disagreeable, never agreeable.
When this was said, a certain Monk said to The Perfectly Enlightened One:
‘That conflagration, Venerable Sir, is indeed terrible; that conflagration is
indeed very terrible.’
‘But is there, Venerable Sir, any other conflagration more terrible and frightful
than that one?’
There is, Monk.
‘But what, Venerable Sir, is that conflagration more terrible and frightful than
that one?’
Those Ascetics or Brāhmins, Monk, who do not understand as it really is:
This is discontentedness,
This is the cause of discontentedness,
This is the elimination of discontentedness,
This is the way leading to the elimination of discontentedness — they
excite in volitional formations (choices/decisions) that lead to birth, in
volitional formations that lead to aging, in volitional formations that lead to
death, in volitional formations that lead to sorrow, grief, pain, displeasure,
and despair.
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Exciting in such volitional formations, they generate volitional formations
that lead to birth, generate volitional formations that lead to aging, generate
volitional formations that lead to death, generate volitional formations that
lead to sorrow, grief, pain, displeasure, and despair.
Having generated such volitional formations (choices/decisions), they are
burnt by the conflagration of birth, burnt by the conflagration of aging, burnt
by the conflagration of death, burnt by the conflagration of sorrow, grief,
pain, displeasure, and despair.
They are not freed from birth, aging, and death; not freed from sorrow,
grief, pain, displeasure, and despair; not freed from discontentedness, I
say.
(Reference: SN 56.43)
In this Teaching from Gotama Buddha, he shares how not understanding The Four Noble
Truths is the worst hell.
Through not understanding The Four Noble Truths, a being continues to make choices
and decisions that are unwise leading to discontentedness along with continued birth,
aging, and death.
It is only when a Practitioner has made the breakthrough to The Four Noble Truths that
they deeply understand discontentedness, the cause of discontentedness, the elimination
of discontentedness, and the path leading to the complete elimination of
discontentedness. Without this breakthrough, a being will continue to roam and wander
through The Cycle of Rebirth experiencing massive amounts of discontentedness.
Through gaining the wisdom of The Four Noble Truths then a Practitioner understands the
problem and the solution to the unEnlightened mind.
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Chapter 26
The Hell Named ‘The Contact’s Sixfold Base’
Monks, it is a gain for you, it is well gained by you, that you have obtained
the opportunity for living the holy life.
I have seen, Monks, the hell named ‘Contact’s Sixfold Base.’
There whatever form one sees with the eye is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever sound one hears with the ear …
Whatever odor one smells with the nose …
Whatever flavor one tastes with the tongue …
Whatever physical object one touches with the body …
Whatever mental objects one recognizes with the mind is undesirable,
never desirable; unlovely, never lovely; disagreeable, never agreeable.
It is a gain for you, Monks, it is well gained by you, that you have obtained
the opportunity for living the holy life.
(Reference: SN 35.135)


In this Teaching from Gotama Buddha, he shares in these multiple Chapters how the
various hells he was aware of are miserable and undesirable, not a place a being would
be interested to experience.
“It is a gain for you, Monks, it is well gained by you, that you have obtained the
opportunity for living the holy life”. The Buddha explains to the Students that because
they are human and have the opportunity to learn and practice The Teachings through
leading a holy life, it is a great gain and benefit to them. Through being able to learn,
reflect, and practice these Teachings, an individual is able to escape the massive amount
of discontentedness experienced through existence and through existing in The Cycle of
Rebirth to include existence in the hell realm.
Any amount of existence in any of the realms should be seen as undesirable because if
there is birth, there will be sickness, aging, and death to include a massive amount of
discontentedness.
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Chapter 27
The Suffering of Bondage
So too, Monks, when one does not have confidence in [cultivating] wholesome
qualities, when one does not have a sense of moral wrongdoing in [cultivating]
wholesome qualities, when one does not have moral concern in [cultivating]
wholesome qualities, when one does not have energy in [cultivating]
wholesome qualities, when one does not have wisdom in [cultivating]
wholesome qualities, in the Noble One’s discipline one is called a poor,
impoverished, needy person.
Having no confidence, no sense of moral wrongdoing, no moral concern, no
energy, no wisdom in [cultivating] wholesome qualities, that poor,
impoverished, needy person engages in misconduct by body, speech, and
mind. This, I say, is his getting into debt.
To conceal his bodily misconduct, … To conceal his verbal misconduct, … To
conceal his mental misconduct, he nurtures an evil (unwholesome) desire. He
wishes: ‘Let no one know me’; he intends [with the desire]: ‘Let no one know
me’; he speaks statements [with the desire]: ‘Let no one know me’; he makes
bodily endeavors [with the desire]: ‘Let no one know me.’ This, I say, is the
interest he must pay.
Well‑behaved fellow Monks speak thus about him: ‘This Venerable one acts
in such a way, behaves in such a way’. This, I say, is his being advised.
When he has gone to the forest, to the foot of a tree, or to an empty dwelling,
evil unwholesome thoughts accompanied by remorse attack him. This, I say, is
his prosecution.
Then, with the breakup of the body, after death, that poor, impoverished,
needy person who engaged in misconduct by body, speech, and mind is
bound in the prison of hell or the prison of the animal realm. I do not see,
Monks, any other prison that is as terrible and harsh, [and] such an obstacle
to attaining the unsurpassed security from bondage (Enlightenment), as the
prison of hell or the prison of the animal realm.
Poverty is called discontentedness in the world;
so too is getting into debt.
A poor person who becomes indebted
is troubled while enjoying himself.
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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 does not see danger in wrongdoing and rude,
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
from which the wise person is freed, …
(Reference: AN 6.45)


In this Teaching from Gotama Buddha, he shares how a person who has unwholesome
bodily, verbal, and mental conduct makes decisions to go into debt and is troubled by
their indebtedness similar to a person who is impoverished.
The Buddha describes the realm of hell and the animal realm as a prison. Essentially, a
being will find it extremely difficult to escape from those realms requiring countless
rebirths before being able to experience an improved birth in the human or heavenly
realms with the opportunity to attain Enlightenment.
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:
“When he has gone to the forest, to the foot of a tree, or to an empty dwelling, evil
unwholesome thoughts accompanied by remorse attack him. This, I say, is his
prosecution”.
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 “Then, with the breakup of the body, after death, that poor, impoverished, needy
person who engaged in misconduct by body, speech, and mind is bound in the prison of
hell or the prison of the animal realm”. 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.
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 28
Few in Hell to Be Reborn Among
Human Beings or Heavenly Beings
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
So too, Monks, those beings are few who, when they pass away from hell,
are reborn among human beings. But those beings are more numerous who,
when they pass away from hell, are reborn in hell … in the animal realm … in
the realm of afflicted spirits .…
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
What do you think, Monks, which is more: the little bit of soil in my fingernail
or the great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, the little bit of soil that The Perfectly Enlightened One has
taken up in his fingernail is not calculable, does not bear comparison, does
not amount even to a fraction.’
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So too, Monks, those beings are few who, when they pass away from hell,
are reborn among the heavenly beings. But those beings are more numerous
who, when they pass away from hell, are reborn in hell … in the animal realm
… in the realm of afflicted spirits …
For what reason?
Because, Monks, they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.114)
In this Teaching from Gotama Buddha, he shares how there are few beings who die in the
realm of hell who are reborn among human beings. Instead, they are reborn into hell, the
animal realm, or the realm of afflicted spirits.
He provides the reason that beings have not seen The Four Noble Truths which is what
causes them to be reborn in hell and to not be reborn into the human realm continuing to
be exist in the lower realms.
It is The Four Noble Truths that provide the breakthrough for beings to understand the
problem and solution to the unEnlightened mind. Beings in hell do not have the ability to
learn and practice these Teachings as they are in such agony that they are experiencing
exclusively painful feelings being unable to focus on active learning, reflection, and
practice of these Teachings to escape The Cycle of Rebirth.
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Chapter 29
Other Darkness Greater Than the Blinding
Darkness in the World of Dreadful Regions
Monks, there are world interstices, vacant and dreadful regions of blinding
darkness and gloom, where the light of the sun and moon, so powerful and
mighty, does not reach.
‘That darkness, Venerable Sir, is indeed great; that darkness is indeed very
great. But is there, Venerable Sir, any other darkness greater and more
frightful than that one?’
There is, Monk.
‘But what, Venerable Sir, is that darkness greater and more frightful than that
one?’
Those Ascetics and Brāhmins, Monk, who do not understand as it really is:
This is discontentedness; who do not understand as it really is: This is the
cause of discontentedness; who do not understand as it really is: This is the
elimination of discontentedness; who do not understand as it really is: This
is the way leading to the elimination of discontentedness — they excite in
volitional formations (choices/decisions) that lead to birth, in volitional
formations that lead to aging, in volitional formations that lead to death, in
volitional formations that lead to sorrow, grief, pain, displeasure, and despair.
Exciting in such volitional formations, they generate volitional formations
(choices/decisions) that lead to birth, generate volitional formations that lead to
aging, generate volitional formations that lead to death, generate volitional
formations that lead to sorrow, grief, pain, displeasure, and despair. Having
generated such volitional formations, they tumble into the darkness of birth,
tumble into the darkness of aging, tumble into the darkness of death, tumble
into the darkness of sorrow, grief, pain, displeasure, and despair. They are
not freed from birth, aging, and death; not freed from sorrow, grief, pain,
displeasure, and despair; not freed from discontentedness, I say.
But, Monk, those Ascetics and Brāhmins who understand as it really is: This
is discontentedness; who understand as it really is: This is the cause of
discontentedness; who understand as it really is: This is the elimination of
discontentedness; who understand as it really is: This is the way leading to
the elimination of discontentedness — they do not excite in volitional
formations (choices/decisions) that lead to birth, in volitional formations that
110


lead to aging, in volitional formations that lead to death, in volitional
formations that lead to sorrow, grief, pain, displeasure, and despair; freed from
discontentedness, I say.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
(Reference: SN 56.46)
In this Teaching from Gotama Buddha, he shares that it is great darkness for a being to
not understand The Four Noble Truths for the reasons mentioned in the previous
Chapters.
He encourages Students to make an effort to learn and practice The Four Noble Truths to
eliminate discontentedness which will allow a being to escape The Cycle of Rebirth.
111

Animal Realm
112


Chapter 30
To Reappear in the Company of Animals
Monks, there are animals that feed on grass. They eat by cropping fresh or
dried grass with their teeth. And what animals feed on grass? Horses, cattle,
donkeys, goats, deer, and any other such animals.
An unwise person who formerly excited in flavors here and did evil
(unwholesome) actions here, on the dissolution of the body, after death,
reappears in the company of animals that feed on grass.
There are animals that feed on dung. They smell dung from a distance and
run to it, thinking: We can eat, we can eat! Just as Brāhmins run to the smell
of a sacrifice, thinking: We can eat here, we can eat here! So too these
animals that feed on dung, smell dung from a distance and run to it, thinking:
We can eat here, we can eat here! And what animals feed on dung? Fowls,
pigs, dogs, jackals, and any other such animals.
An unwise person who formerly excited in flavors here and did evil
(unwholesome) actions here, on the dissolution of the body, after death,
reappears in the company of animals that feed on dung.
There are animals that are born, age, and die in darkness. And what animals
are born, age, and die in darkness? Moths, maggots, earthworms, and any
other such animals.
An unwise person who formerly excited in flavors here and did evil
(unwholesome) actions here, on the dissolution of the body, after death,
reappears in the company of animals that are born, age, and die in darkness.
There are animals that are born, age, and die in water. And what animals are
born, age, and die in water? Fish, turtles, crocodiles, and any other such
animals.
An unwise person who formerly excited in flavors here and did evil
(unwholesome) actions here, on the dissolution of the body, after death,
reappears in the company of animals that are born, age, and die in water.
There are animals that are born, age, and die in filth. And what animals are
born, age, and die in filth? Those animals that are born, age, and die in a
rotten fish or in a rotten corpse or in rotten porridge or in a cesspit or in a
sewer.
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Chapter 31
The Serpents
Now at that time, a certain serpent was troubled about his birth as a serpent,
he was ashamed of it, loathed it. Then it occurred to that serpent: Now, by
what means could I be freed quickly from birth as a serpent and get back to
the human realm?
Then it occurred to that serpent: These Ascetics, sons of the Sakyans, are
Teachings-farers, even-farers, Brahmā-farers, they are truth-speakers, they
are of moral habit, of good conduct. Now if I were to go forth among the
Ascetics, sons of the Sakyans, so would I be freed quickly from birth as a
serpent and could get back to the human realm?
Then that serpent, in the form of a Brahmān youth, having approached the
Monks, asked for the going forth. The Monks let him go forth, they ordained
him. Now at that time that serpent, together with a certain Monk, was living in
a dwelling place on the edge of a town. Then that Monk, getting up in the
night towards dawn, paced up and down in the open air.
Then that serpent, confident that the Monk had gone out, fell asleep. The
whole dwelling-place was full of the snake, his coils were protruding through
the windows.
Then that Monk, thinking: “I will enter the dwelling-place,” opening the door,
saw the whole dwelling-place full of the snake, his coils protruding through
the windows. Terrified at seeing this, he let out a cry of distress. Monks,
having run up, spoke thus to that Monk: Why did you, Venerable Sir, let out a
cry of distress?
Venerable Sirs, this whole dwelling-place is full of a snake, his coils are
protruding through the windows. Then that serpent having awakened
because of this noise, sat down on his own seat. Monks spoke thus: Who
are you, friend?
‘I am a serpent, honored Sirs.’
But why did you, friend, act in this way?
Then that serpent told this matter to the Monks. The Monks told this matter
to The Perfectly Enlightened One.
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Then The Perfectly Enlightened One on this occasion, in this connection,
having had The Community of Monks come together, spoke thus to this
serpent:
Indeed, you serpents are not liable to growth in these Teachings and
discipline. You, serpent, go away, observe the Observance Day precisely on
the fourteenth, fifteenth and eighth day of the half‑month. Thus, you will be
freed quickly from birth as a serpent and get back to the human realm.
Then that serpent, thinking: It is said that I am not liable to growth in these
Teachings and discipline, pained, troubled, shedding tears, departed having
let out a cry of distress.
Then The Perfectly Enlightened One addressed the Monks, saying:
Monks, there are these two cases of observation of a serpent’s true nature:
when he indulges in sexual intercourse with a female of his own species, and
when he falls asleep in confidence.
Monks, these are two cases of observation of a serpent’s true nature.
Monks, if an animal is not ordained, it should not be ordained; if it is
ordained, it should be expelled.
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)
In this Teaching from Gotama Buddha, he shares that animals should not be ordained.
It is only in the human and heavenly realms that one can attain Enlightenment. Ordaining
is to give up the household life, living through the generosity of Household Practitioners.
By living through the generosity of Household Practitioners, an Ordained Practitioner
should dedicate their time, effort, energy, and resources to learning, reflecting, and
practicing The Teachings that lead to Enlightenment to develop their wisdom.
Once the Ordained Practitioner is well established in The Teachings, they should then
offer The Teachings back to the Household Practitioners through sharing The Teachings
with those who choose to learn and practice these Teachings. In this way, there is an
exchange that is mutually beneficial for the Household Practitioners and Ordained
Practitioners.
An animal is unable to develop the mind on The Path to Enlightenment and offer these
Teachings back to the Household Practitioners. It would be inappropriate to ordain an
animal as they would be unable to fulfill the responsibleness of the ordained lifestyle.
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Chapter 32
Four Modes of Generation of Nāgas
Monks, there are these four modes of generation of nāgas.
What four?
(1)Nāgas born from eggs,
(2)Nāgas born from the womb,
(3)Nāgas born from moisture,
(4)Nāgas of spontaneous birth.
Therein, Monks, nāgas born from the womb, from moisture, and born
spontaneously are superior to nāgas born from eggs.
Nāgas born from moisture and born spontaneously are superior to nāgas
born from eggs and from the womb.
Nāgas born spontaneously are superior to nāgas born from eggs, from the
womb, and from moisture.
These, Monks, are the four modes of generation of nāgas.
(Reference: SN 29.2)


In this Teaching from Gotama Buddha, he shares the methods of birth for a nāga.
A nāga is a large snake or serpent.
During the lifetime of The Buddha, there were not well established educational systems
where individuals could pursue various aspects of learning and personal growth. The vast
majority of learning was done orally within a family structure by handing knowledge down
from one generation to the next.
As individuals chose to leave the household life by leaving their family to pursue The Path
to Enlightenment with The Buddha, they were placing their confidence in him to provide
education that would guide them to Enlightenment which included Teachings to better
understand the world around them.
Today, we learn various aspects of science through well established educational systems.
But during the lifetime of The Buddha, this did not exist so in some of his Teachings he
included a basic understanding of aspects of life that his Students would not have
understood but would be needed for their understanding of the world around them and to
understand The Cycle of Rebirth.
117


Without understanding birth, sickness, aging, and death, a Practitioner would have a
challenging time to understand The Cycle of Rebirth. So The Buddha needed to share a
basic understanding of birth of various beings with his Students so that they could also
understand rebirth.
Today, we gain the understanding of birth through various methods of learning as the
birthing process is well understood and documented. But, during the lifetime of The
Buddha, over 2,500 years ago, this information was not readily accessible or understood
to the degree of knowledge that we have today.
While this content does not have any direct application to the attainment of
Enlightenment, it is helpful to understand the birthing process of various beings to be able
to understand The Cycle of Rebirth.
The Buddha taught all human beings of various classes and ages. He taught very young
children and the elderly. He would have ensured that his Students had the opportunity to
gain a well rounded education that helped them in life to grow their wisdom to include
understanding various aspects of life and the world around them. He saw it as his
responsibility to provide education that would support his Students in all aspects of their
life. A Student who ordains is giving up their household life to join him in the pursuit of
Enlightenment and based on their commitment, he ensured he provided meaningful and
deep wisdom that contributed to his Students long term success in life.
He fostered a relationship with his Students much like a parent and child relationship
where the parent provides care and attention to the child while also providing wisdom to
contribute to their growth in life. He considered Students to be like his children and
encouraged his Students to think of him much like a parent or father.
In this way, the proper intentions and proper relationship could be fostered to help a
Student develop a mind that is polite, kind, friendly, and respectful towards him as their
Teacher but also so that the Student understood The Buddha’s unconditional love
towards his Students. He sought nothing and wanted nothing from his Students. Instead,
he was making himself available for all those who choose to learn, reflect, and practice
The Teachings.
A healthy relationship that fosters politeness, kindness, friendliness, and respect within
the relationship between the Student and the Teacher and between the Teacher and the
Student is highly important for the benefit of the Student’s growth and development on
The Path to Enlightenment.
118


Chapter 33
Nāgas Cause and Reason for
Observing the Uposatha
Here, Monks, some egg‑born nāgas think thus: In the past we acted
undecidedly in body, speech, and mind. Having done so, with the breakup of
the body, after death, we were reborn in the company of egg‑born nāgas.
If today we practice good conduct of body, speech, and mind, then with the
breakup of the body, after death, we shall be reborn in a happy destination,
in a heavenly world. Come now, let us practice good conduct of body,
speech, and mind.
This, Monk, is the cause and reason why some egg‑born nāgas here observe
the Uposatha and relinquish [concern for] their bodies.
(The same is repeated for the other three types of nāgas.)
(Reference: SN 29.3-29.6)
119


In this Teaching from Gotama Buddha, he shares details of how an animal has some
ability to develop their understanding to make wiser decisions related to their bodily,
verbal, and mental conduct leading to an improved rebirth including into the heavenly
realm.
There is not just one way to move in and out of the various realms of existence. Moving to
a higher rebirth requires improved decision making related to bodily, verbal, and mental
conduct but beings in all the various realms can be reborn in and out of those realms
based on their own decisions.
For example, animals can be reborn into the hell, animal, afflicted spirits, human, and
heavenly realms. Humans can be reborn into the hell, animal, afflicted spirits, human, and
heavenly realms. All beings can be reborn in and out of all the various realms. There is not
just one permanent method of how all beings are reborn in and out of these various
realms or a certain order that this must occur.
The Cycle of Rebirth occurs and functions without regard to whether a being understands
these Teachings or not. The Cycle of Rebirth is part of The Natural Laws of Existence and
is not based on whether a being has learned or is practicing these Teachings or not.
The Cycle of Rebirth is constantly functioning as a Natural Law of Existence unaffected
by a beings understanding of these natural laws. Through learning, reflecting, and
practicing these Teachings (i.e. The Natural Laws of Existence), a being can make wiser
decisions leading to wholesome outcomes. Without an understanding of these Teachings,
the mind is fettered/tainted/polluted/defiled/hindered by its own ignorance (unknowing of
true reality) continuing to struggle and have difficulties in life being unable to make wise
decisions to create wholesome outcomes while being constantly reborn to experience
continuous discontentedness to include sorrow, misery, displeasure, and despair.
Life is a real struggle and difficult because beings are living in a world that they do
not understand due to the mind’s ignorance (unknowing of true reality).
Through gaining wisdom to understand the world around us through deep investigation of
The Natural Laws of Existence (i.e. The Teachings of The Buddha), ignorance (unknowing
of true reality) is eliminated and a being can reside in the world peaceful, calm, serene,
and content with joy because they can now function with full understanding of these
natural laws.
The unEnlightened mind does not understand what it does not understand. But when it
does understand through training the mind in The Natural Laws of Existence, then one
can make wiser decisions leading to wholesome outcomes which allows the mind to
reside at ease within a world that it now fully and completely understands.
120


Chapter 34
To Be Reborn in the Company of Egg‑Born Nāgas
(First Discourse)
Here, Monk, someone acts unwisely in body, speech, and mind. He has
heard: Egg‑born nāgas are long‑lived, beautiful, and abound in happiness.
He thinks: Oh, with the breakup of the body, after death, may I be reborn in
the company of egg‑born nāgas! Then, with the breakup of the body, after
death, he is reborn in the company of egg‑born nāgas.
This, Monks, is the cause and reason why someone here, with the
breakup of the body, after death, is reborn in the company of egg‑born
nāgas.
(The same is repeated for the other three types of nāgas.)
(Reference: SN 30.3-30.6)
In this Teaching from Gotama Buddha, he shares how a human being can be reborn as a
nāga. Rebirth as a nāga is undesirable as once one is reborn into the animal realm it is
like a prison and very difficult to move back into a human rebirth.
The Buddha shares that through making unwise decisions about one’s own bodily, verbal,
and mental conduct, they are reborn into the animal realm. If there are unwise decisions
related to bodily, verbal, and mental conduct, a being will produce unwholesome
outcomes in this life and future lives.
Through acquiring wisdom of what is wholesome and what is unwholesome, a being can
then make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,
we can make deliberate and intentional decisions that lead to wholesome outcomes both
in this life and, if needed, future lives.
The ultimate goal would be to learn, reflect, and practice these Teachings to acquire
wisdom leading to an improved condition of mind and life so that one can experience a
peaceful existence in this life and no longer experience any future rebirths.
121


Chapter 35
To Be Reborn in the Company of Egg‑Born Nāgas
(Second Discourse)
Here, Monk, someone acts unwisely in body, speech, and mind. He has
heard: Egg‑born nāgas are long‑lived, beautiful, and abound in happiness. He
thinks: Oh, with the breakup of the body, after death, may I be reborn in the
company of egg‑born nāgas!
He gives food…. He gives drink…. He gives clothing…. He gives a vehicle….
He gives a garland…. He gives a fragrance….He gives an ointment…. He gives
a bed…. He gives a dwelling…. He gives a lamp. Then, with the breakup of
the body, after death, he is reborn in the company of egg‑born nāgas.
This, Monks, is the cause and reason why someone here, with the breakup
of the body, after death, is reborn in the company of egg‑born nāgas.
(The same is repeated for the other three types of nāgas.)
(Reference: SN 30.7-30.16)
In this Teaching from Gotama Buddha, he shares how a human being can be reborn as a
nāga. Rebirth as a nāga is undesirable as once one is reborn into the animal realm it is
like a prison and very difficult to move back into a human rebirth.
The Buddha shares that through making unwise decisions about one’s own bodily, verbal,
and mental conduct, they are reborn into the animal realm. If there are unwise decisions
related to bodily, verbal, and mental conduct, a being will produce unwholesome
outcomes in this life and future lives.
Through acquiring wisdom of what is wholesome and what is unwholesome, a being can
then make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,
we can make deliberate and intentional decisions that lead to wholesome outcomes both
in this life and, if needed, future lives.
The ultimate goal would be to learn, reflect, and practice these Teachings to acquire
wisdom leading to an improved condition of mind and life so that one can experience a
peaceful existence in this life and no longer experience any future rebirths
122


Chapter 36
Four Modes of Generation of Supaṇṇas
Monks, there are these four modes of generation of supaṇṇas.
What four?
(1)Supaṇṇas born from eggs,
(2)supaṇṇas born from the womb,
(3)supaṇṇas born from moisture,
(4)supaṇṇas of spontaneous birth.
Therein, Monks, egg‑born supaṇṇas carry off only nāgas that are egg‑born,
not those that are womb‑born, moisture‑born, or spontaneously born.
Womb‑born supaṇṇas carry off nāgas that are egg‑born and womb‑born, but
not those that are moisture‑born or spontaneously born.
Moisture‑born supaṇṇas carry off nāgas that are egg‑born, womb‑born, and
moisture‑born, but not those that are spontaneously born.
Spontaneously born supaṇṇas carry off nāgas that are egg‑born,
womb‑born, moisture‑born, and spontaneously born.
These, Monks, are the four modes of generation of supaṇṇas.
(Reference: SN 30.2)


In this Teaching from Gotama Buddha, he shares the methods of birth for a supaṇṇa.
A supaṇṇa is a mythical bird-like creature also known as a garuḍa, whose traditional
enemies are the snakes (nāga).
I share that these are mythical creatures because, as of today, we do not know of these
animals existing in the world. We view them as mythical. However, 99% of all animals that
once existed on the planet are now extinct. That means, these creatures and others,
could have lived during the lifetime of The Buddha but no longer exist today, therefore, we
consider them to be mythical. But in reality, if they are being shared in The Pāli Canon as
part of these Teachings, that means there is a good chance they existed during the
lifetime of The Buddha otherwise, these Teachings would not have been spoken by The
Buddha and then written down as part of this important text.
The Buddha’s Teachings are not based on belief, therefore, there would not have been
people who were attempting to get others to believe these beings existed but instead,
they would be focused on sharing The Words of The Buddha through writing down The
Teachings that he spoke during his lifetime.
While these animals are being referred to as a supaṇṇa, this could potentially be a large
bird-like animal that we might think of as a bald eagle, hawk, etc. perhaps even larger
than those birds. Just because we feel this animal does not exist today does not mean it
did not exist in the past. Due to The Universal Truth of Impermanence, there are many
aspects of the animal realm that have changed as a result of evolution and the continuous
change.
There are even beings that are similar to the human beings that exist today that pre-date
modern humans that no longer exist today, but they did exist in the past. Just because
they do not exist today does not mean they did not exist in the past.
During the lifetime of The Buddha, there were not well established educational systems
where individuals could pursue various aspects of learning and personal growth. The vast
majority of learning was done orally within a family structure by handing knowledge down
from one generation to the next.
As individuals chose to leave the household life by leaving their family to pursue The Path
to Enlightenment with The Buddha, they were placing their confidence in him to provide
education that would guide them to Enlightenment which included Teachings to better
understand the world around them.
Today, we learn various aspects of science through well established educational systems.
But during the lifetime of The Buddha, this did not exist so in some of his Teachings he
included a basic understanding of aspects of life that his Students would not have
understood but would be needed for their understanding of the world around them and to
understand The Cycle of Rebirth.
Without understanding birth, sickness, aging, and death, a Practitioner would have a
challenging time to understand The Cycle of Rebirth. So The Buddha needed to share a
basic understanding of birth of various beings with his Students so that they could also
understand rebirth.
124


Today, we gain the understanding of birth through various methods of learning as the
birthing process is well understood and documented. But, during the lifetime of The
Buddha, over 2,500 years ago, this information was not readily accessible or understood
to the degree of knowledge that we have today.
While this content does not have any direct application to the attainment of
Enlightenment, it is helpful to understand the birthing process of various beings to be able
to understand The Cycle of Rebirth.
The Buddha taught all human beings of various classes and ages. He taught very young
children and the elderly. He would have ensured that his Students had the opportunity to
gain a well rounded education that helped them in life to grow their wisdom to include
understanding various aspects of life and the world around them. He saw it as his
responsibility to provide education that would support his Students in all aspects of their
life. A Student who ordains is giving up their household life to join him in the pursuit of
Enlightenment and based on their commitment, he ensured he provided meaningful and
deep wisdom that contributed to his Students long term success in life.
He fostered a relationship with his Students much like a parent and child relationship
where the parent provides care and attention to the child while also providing wisdom to
contribute to their growth in life. He considered Students to be like his children and
encouraged his Students to think of him much like a parent or father.
In this way, the proper intentions and proper relationship could be fostered to help a
Student develop a mind that is polite, kind, friendly, and respectful towards him as their
Teacher but also so that the Student understood The Buddha’s unconditional love
towards his Students. He sought nothing and wanted nothing from his Students. Instead,
he was making himself available for all those who choose to learn, reflect, and practice
The Teachings.
A healthy relationship that fosters politeness, kindness, friendliness, and respect within
the relationship between the Student and the Teacher and between the Teacher and the
Student is highly important for the benefit of the Student’s growth and development on
The Path to Enlightenment.
125


Chapter 37
To Be Reborn in the Company of
Egg-Born Supaṇṇas
(First Discourse)
Here, Monk, someone acts unwisely in body, speech, and mind. He has
heard: Egg‑born supaṇṇas are long‑lived, beautiful, and abound in
happiness.
He thinks: Oh, with the breakup of the body, after death, may I be reborn in
the company of egg‑born supaṇṇas! Then, with the breakup of the body,
after death, he is reborn in the company of egg‑born supaṇṇas.
This, Monks, is the cause and reason why someone here, with the breakup
of the body, after death, is reborn in the company of egg‑born supaṇṇas.
(The same is repeated for the other three types of supaṇṇas.)
(Reference: SN 30.3-30.6)
In this Teaching from Gotama Buddha, he shares how a human being can be reborn as a
supaṇṇa. Rebirth as a supaṇṇa is undesirable as once one is reborn into the animal realm
it is like a prison and very difficult to move back into a human rebirth.
The Buddha shares that through making unwise decisions about one’s own bodily, verbal,
and mental conduct, they are reborn into the animal realm. If there are unwise decisions
related to bodily, verbal, and mental conduct, a being will produce unwholesome
outcomes in this life and future lives.
Through acquiring wisdom of what is wholesome and what is unwholesome, a being can
then make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,
we can make deliberate and intentional decisions that lead to wholesome outcomes both
in this life and, if needed, future lives.
The ultimate goal would be to learn, reflect, and practice these Teachings to acquire
wisdom leading to an improved condition of mind and life so that one can experience a
peaceful existence in this life and no longer experience any future rebirths.
126


Chapter 38
To Be Reborn in the Company of
Egg-Born Supaṇṇas
(Second Discourse)
Here, Monk, someone acts undecidedly in body, speech, and mind. He
has heard: Egg‑born supaṇṇas are long‑lived, beautiful, and abound in
happiness. He thinks: Oh, with the breakup of the body, after death, may I be
reborn in the company of egg‑born supaṇṇas!
He gives food…. He gives drink…. He gives clothing…. He gives a vehicle….
He gives a garland…. He gives a fragrance…. He gives an ointment…. He
gives a bed…. He gives a dwelling…. He gives a lamp. Then, with the breakup
of the body, after death, he is reborn in the company of egg‑born supaṇṇas.
This, Monks, is the cause and reason why someone here, with the breakup
of the body, after death, is reborn in the company of egg‑born supaṇṇas.
(The same is repeated for the other three types of supaṇṇas.)
(Reference: SN 30.7-30.16 also SN 30.17-30.46)
In this Teaching from Gotama Buddha, he shares how a human being can be reborn as a
supaṇṇa. Rebirth as a supaṇṇa is undesirable as once one is reborn into the animal realm
it is like a prison and very difficult to move back into a human rebirth.
The Buddha shares that through making unwise decisions about one’s own bodily, verbal,
and mental conduct, they are reborn into the animal realm. If there are unwise decisions
related to bodily, verbal, and mental conduct, a being will produce unwholesome
outcomes in this life and future lives.
Through acquiring wisdom of what is wholesome and what is unwholesome, a being can
then make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,
we can make deliberate and intentional decisions that lead to wholesome outcomes both
in this life and, if needed, future lives.
The ultimate goal would be to learn, reflect, and practice these Teachings to acquire
wisdom leading to an improved condition of mind and life so that one can experience a
peaceful existence in this life and no longer experience any future rebirths.
127


Chapter 39
To Reappear in the Company of Dogs
To Reappear in the Company of Oxen
‘Venerable Sir, this Seniya is a naked dog-duty Ascetic who does what is hard
to do: he eats his food when it is thrown to the ground. He has long taken up
and practiced that dog-duty. What will be his destination? What will be his
future course?’
Enough, Punna, let that be. Do not ask me that.
A second time and a third time Punna, the ox-duty Ascetic asked The
Perfectly Enlightened One same question.
Here, Punna, someone develops the dog‑duty fully and uninterruptedly; he
develops the dog‑habit fully and uninterruptedly; he develops the dog‑mind fully
and uninterruptedly; he develops dog‑behavior fully and uninterruptedly.
Having done so, on the dissolution of the body, after death, he reappears in
the company of dogs. But if he has such a view as this: ‘By this virtue or
observance or Asceticism or holy life, I shall become a [great] god or some
[lesser] god’, that is wrong view in his case. Now there are two destinations for
one with wrong view, I say: hell or the animal realm.
So, Punna, if his dog‑duty succeeds, it will lead him to the company of dogs;
if it fails, it will lead him to hell.
When this was said, Seniya the naked dog-duty Ascetic cried out and burst
into tears.
—————
‘Venerable Sir, this Punna, son of the Koliyans, is an ox-duty Ascetic. He has
long taken up and practiced that ox-duty. What will be his destination? What
will be his future course?’
Enough, Seniya, let that be. Do not ask me that.
A second time and a third time Seniya the naked dog-duty Ascetic asked The
Perfectly Enlightened One same question.
128


Here, Seniya, someone develops the ox‑duty fully and uninterruptedly; he
develops the ox‑habit fully and uninterruptedly; he develops the ox‑mind fully
and uninterruptedly; he develops ox‑behavior fully and uninterruptedly.
Having done so, on the dissolution of the body, after death, he reappears in
the company of oxen. But if he has such a view as this: ‘By this virtue or
observance or Asceticism or holy life, I shall become a [great] god or some
[lesser] god’, that is wrong view in his case. Now there are two destinations for
one with wrong view, I say: hell or the animal realm.
So, Seniya, if his ox‑duty succeeds, it will lead him to the company of oxen;
if it fails, it will lead him to hell.
When this was said, Punna, son of the Koliyans, the ox-duty Ascetic cried out
and burst into tears.
Then The Perfectly Enlightened One told Seniya the naked dog-duty Ascetic:
Seniya, I could not persuade you when I said:
Enough, Seniya, let that be. Do not ask me that.
[Then Punna the ox-duty Ascetic said:]
Venerable Sir, I am not crying because The Perfectly Enlightened One has
said this about me, but because I have long taken up and practiced this ox-
duty.
Venerable Sir, I have confidence in The Perfectly Enlightened One thus: ‘The
Perfectly Enlightened One is capable of teaching me The Teachings in such a
way that I can abandon this ox-duty and that this Seniya the naked dog-duty
Ascetic can abandon that dog-duty.
(Reference: MN 57)


In this Teaching from Gotama Buddha, he shares how if an individual functions like an
animal in this human life, they will be reborn in the animal realm upon their next rebirth.
The unEnlightened mind functions much like an animal. Many people consider human
beings to be animals. However, human beings are not animals it is just that the
unEnlightened mind functions much like an animal mind. The vast majority of the world is
unEnlightened at this time, thus, what many people observe with regards to human
beings is animalistic behaviors and conduct leading them to think of human beings as
animals.
It is important to understand animals and humans are not the same beings. Animals and
humans are in two completely different realms of existence with different qualities of
mind. Humans and animals both experience all three feelings of discontentedness such
as pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.
But, animals are unable to attain Enlightenment from their animal birth, and will need to
find their way into a new birth in the human or heavenly realms to attain Enlightenment.
The bodily, verbal, and mental conduct is much like animals from the animal realm. But,
human beings who learn and practice these Teachings will function more and more like a
human being through a well developed practice of these Teachings.
Aside from creating a better and more peaceful life in this existence, a human being who
chooses to improve their life practice will be reborn in a more favorable condition in their
next life or completely escape The Cycle of Rebirth to eliminate existence in a future life
within The Cycle of Rebirth.
As depicted in this Teaching, Students of The Buddha burst out in tears after hearing his
Teaching. While The Buddha was aware that what he had to say had the potential of the
Student reacting in this way, the Students pressed on with their desire to know the
answer to the questions they asked.
While the Students burst out in tears, it was not The Buddha or The Teachings that
caused the Student to cry. Instead, it was their own reaction to what they heard. The
Student’s mind caused its own discontentedness due to craving/desire/attachment.
For a Teacher to be effective in sharing these Teachings with Students, they need to be
unattached to their Students. Students will sometimes cry or have other emotions while in
the presence of their Teacher. If a Teacher is attached to their Students, observing
emotions from their Students has the potential to create strong feelings in the mind of the
Teacher as well as hindering them from being able to deliver beneficial Teachings that the
Student needs to understand as part of The Path to Enlightenment.
If a Teacher is attached to their Students, their ability to help a Student would be
significantly hindered. Therefore, a Teacher should ensure they are Enlightened prior to
accepting Students as a Teacher while sharing these Teachings. If one chooses to share
these Teachings while being unEnlightened, if you observe the mind is attached to a
Student, the Teacher needs to actively work to eliminate the attachment otherwise, your
ability to serve as a beneficial Teacher will be significantly impacted likely causing harm to
your own mind and the mind of the Student.
A Teacher needs to “let go” and practice non-clinging to any and all Students. This allows
the Teacher to share Teachings that they know in certain situations are going to produce
130


emotions for their Students but ensures that they do indeed share those Teachings for the
benefit of the Student regardless of the potential of emotional reactions from a Student.
If a Teacher were to hold back Teachings that are needed for a Student’s progress on The
Path to Enlightenment just because they are uncomfortable with seeing the emotions of
their Students, then the Teacher would not be providing the needed Teachings to help the
Student advance and this would be harmful to the Student.
Instead, if a Teacher is liberated from any cravings/desires/attachments, especially to their
Students, then they can share Teachings unimpeded by any defilements. A Teacher who
is Enlightened will be best prepared to share these Teachings because their mind is no
longer afflicted with craving, anger, or ignorance (unknowing of true reality).
If a Teacher shares Teachings and the Student is displeased, angry, or uncomfortable with
The Teachings, the Teacher’s mind should be unaffected.
If a Teacher shares Teachings and the Student is pleased, laughs, or happily accepts The
Teachings, the Teacher’s mind should be unaffected.
A Teacher who is Enlightened will be unaffected by any positive, negative, or neutral
reactions or responses from their Students. An effective Teacher is not delivering
Teachings to please the ears of their Students but instead, they are sharing Teachings that
lead to Enlightenment. Whether The Teachings are learned, reflected upon, practiced, or
accepted by a Student should not be part of the Teacher’s decision making process of
whether to share a specific Teaching or not. If the Student will or will not react or respond
positively or negatively to The Teachings, should not be part of a Teachers decision
making process. Instead, a Teacher needs to be unhindered and share The Path to
Enlightenment speaking the truth whether the Student is going to have a positive,
negative, or neutral reaction or response.
A Teacher who is sharing the true Path to Enlightenment, is not going to adjust The
Teachings to please the ears of a Student, but instead, share the truth that is needed to
move the mind to Enlightenment in a polite, kind, friendly, and respectful manner
regardless of how a Student’s mind may or may not react or respond.
With that said, a wise Teacher can actively look for ways to more readily help a Student
understand The Teachings in a way that is beneficial for the Student. But, The Path to
Enlightenment is The Path to Enlightenment. There is no ability to change these Teachings
and still have them be effective at improving the condition of the mind that leads Students
to experiencing Enlightenment.
The Natural Laws of Existence (i.e. The Teachings of a Buddha) are permanent and
do not change based on the emotions of a Teacher or Student or any other
condition.
While it may be enticing or appealing for a Teacher to attempt to change what a Buddha
has taught, doing so would only cause harm to the Teacher and the Student. An individual
who changes The Teachings of a Buddha would be doing so based on their own
arrogance and out of their own ignorance (unknowing of true reality).
131


A Buddha is the discoverer, declarer, and originator of The Path to Enlightenment. A
Buddha declares The Teachings that are needed to attain Enlightenment. A person who is
not a Buddha would be unable to modify a Buddha’s Teachings in a way that would be
beneficial.
It is only a Buddha who truly knows with 100% clarity how to attain Enlightenment. A
Buddha is Fully and Perfectly Enlightened while all others who attain Enlightenment, while
Enlightened, their mind does not have the deep clarity and deep wisdom of that of a
Buddha. Therefore, all others will need to learn, reflect, and practice The Teachings of a
Buddha to attain Enlightenment.
Attempting to modify or adjust a Buddha’s Teachings will cause great harm to that
individual and countless individuals who choose to learn with someone who has
modified The Teachings of a Buddha.
There should be no circumstances where an individual who is not a Buddha changes The
Teachings of a Buddha as this would only cause great harm at the detriment of all those
who choose to learn or practice Teachings that have been modified.
Modified teachings will not lead to Enlightenment and would only mislead Students
causing great harm to all those involved.
What is a Buddha?
A “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened
being. A Buddha is an Arahant who has attained Enlightenment without any assistance of
Teachers but only through their own efforts of using the world as their Teacher and
perhaps Teachings of a previously awakened Buddha.
There are three primary criteria of what makes a Buddha a Buddha.
1.) A Buddha awakens to Enlightenment through their own independent journey without
the assistance of any Teachers, independently discovering The Teachings that lead to
Enlightenment.
A Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but
they have done so through their own independent journey without the assistance of any
Teachers, developing deep wisdom of what is needed to attain Enlightenment.
2.) A Buddha guides countless others to Enlightenment during their lifetime through
sharing their independently discovered Teachings that led to their own Enlightenment
during their independent journey.
A Buddha has the ability to guide countless beings to the attainment of Enlightenment
during their lifetime and after their death. A Buddha will dedicate the remaining time of
their life towards sharing their Teachings and guiding countless beings to Enlightenment.
3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be
continually shared assisting countless more beings to Enlightenment after their death.
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A Buddha’s Teachings and Students will continue to guide countless people to
Enlightenment after a Buddha’s death. A Buddha has already done the hard work of
figuring out how to attain Enlightenment. You just need to learn and practice his
Teachings to improve the condition of the mind and your life.
A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened
One, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for
all beings and the world. They have deep wisdom to help the world through individuals
choosing to learn and practice their Teachings to attain Enlightenment.
They are considered Perfectly Enlightened because there are no outside influences that
have led to their awakening, so they have “Perfect Enlightenment” where their mind is
unaffected by any teachings outside of their own independently discovered Teachings
that led to their awakening.
A Buddha will have an excellent memory being able to recall countless past events and
situations with stunning accuracy. Unlike other humans, their memory does not fade and
is not overwritten.
A Buddha will need to weave their way through a previous Buddha’s Teachings as all
things are affected by impermanence, thus, a previous Buddha’s Teachings will not be in
a pure condition.
A Buddha will be able to easily determine the condition of the mind of another person,
then be able to help them with Teachings to eliminate the unwholesome qualities of the
mind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the
condition of another being’s mind but only does so with an interest to help the other being
eliminate the unwholesome qualities from the mind and cultivate wholesome qualities in
the mind to guide one towards Enlightenment.
A Buddha will have a deep practice of their own Teachings, leading by example as a
living, breathing, walking example of their Teachings.
A Buddha will be able to make predictions of the future and understand the future
progress of the world as a whole while explaining past events and the current condition of
the world through their Teachings.
A Buddha will know this is their last life without being reborn into any realm of existence.
They will have insight into their previous lives and knowledge of their existence in those
previous lives. Their only goal will be to lead as many people to Enlightenment as possible
and to create a strong Community of humans with Enlightenment who will assist others to
attain Enlightenment and leave strong Teachings that will assist unEnlightened beings to
become Enlightened after a Buddha’s death.
When a Buddha arises in the world, this is your best opportunity to attain Enlightenment.
A Buddha will have independently realized their Enlightenment and will be experiencing
“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and
deep wisdom of how to attain Enlightenment through their independent realization of
Enlightenment.
A Buddha will be able to teach and guide all humans, who are interested to learn, towards
Enlightenment.
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A Buddha arising in the world is extremely rare. The last Buddha currently known to the
world was Gotama Buddha who died over 2,500 years ago.
Why Does a Buddha Appear in the World?
A Buddha appears in the world when a Buddha is needed.
When humanity has reached a point of major confusion, conflict, and there is grave
suffering throughout the world, a Buddha will appear.
A Buddha has the ability to help all of humanity to realize a better existence through their
independently realized Teachings.
A Buddha will have struggled for countless lives to reach Enlightenment. Their journey on
The Path would have been long and difficult over untold numbers of countless rebirths
but they would never give up in their pursuit to Full and Perfect Enlightenment. They also
would never give up on sharing their Teachings with all of humanity teaching until death.
A Buddha would have deep compassion for every single being in existence - past,
present, and future.
A Buddha would know that they have attained Full and Perfect Enlightenment and are
able to help all of humanity now and well into the future. But, all of humanity is never
ready and willing to learn, grow, and progress on The Path during a Buddha’s existence.
All unEnlightened beings are already experiencing significant internal struggles so they
will also struggle to closely understand and practice The Teachings that will lead to their
full liberation. Most will not even know there is a solution to their struggles of the mind
because they do not necessarily realize there is a problem.
Complacency is the norm and is the most detrimental quality of the mind.
Humanity may or may not even see the struggles and issues that are apparent and so
clear to a Buddha. The vast majority of humanity will not even know that a Buddha has
appeared because they are unable to determine who is or is not Enlightened and, thus,
would not be able to determine who is or is not a Buddha. Humanity is mostly
“unknowing” of true reality and “unknowing” of the countless problems faced by all
beings. The large masses do not understand the challenges they are facing with the
unEnlightened mind so they are unfamiliar with the solutions to the unEnlightened mind.
A Buddha sees all the problems, and has all the solutions of how to guide a being on The
Path to Enlightenment so that a more Enlightened humanity can work together to solve its
challenges.
A Buddha’s responsibility is not to himself as they have transcended any selfish pursuit or
interest in fame or fortune. A Buddha chooses to spread the word of their appearance
and Teachings through guiding people to attain Enlightenment without the need for others
to know they are a Buddha. A Buddha can be more productive through others not
knowing he is a Buddha because he can more accurately assess a Practitioner’s mind. If
there is a worldwide announcement of the arrival of a Buddha, there would be those who
agree and come to that Buddha for guidance, and others who would reject the idea of a
Buddha being in existence.
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