Disclaimer This English version of the book, Lecture Notes from the Buddha, was achieved by the collaboration of volunteers in writing and translating with one common goal: that is to propagate the wisdom of awakening by Lord Buddha to international brothers and sisters as a gift of Dhamma for the benefits of the mass only. The author of this book would like to reserve the rights to images and contents either in parts or whole. Copying, plagiarizing, reprinting, modifying any part or the whole of this book, either in a print or digital form, for personal or commercial profits is prohibited, unless one receives a written permission from the author. However, if anyone sees a benefit of this book and wants to distribute its copies as gifts of Dhamma, the person can distribute the entire content as an e-book as long as the purpose of doing it is not for commercialization. In order to publish copies of this book as gifts of Dhamma without seeking profits, any devotee can do that by requesting that to the representative of the author in order to let him consider the form of printing and give permission in writing. When it is published, sending the representative a few copies as a remembrance would be much appreciated. The sale of this book may happen, depending on the purpose of each sale by considering whether the intention is wholesome or not; and whether it is useful for the public or not. Each sale needs to get permission from the author. Dr. Sarute Srisontisuk Publication co-ordinator (representative of the author)
Written and published by...Nathalakhanō Bhikku ISBN: The printing of this book has been sponsored by benefactors for the distribution as a gift of Dhamma (Dhamma-dana). May both givers and receivers of this gift gain the highest benefits. Published in Thai 1st edition: 1,600 copies ... November 3rd, 2020 2nd edition: 3,000 copies ... March 8th, 2021 3rd edition: 6,600 copies ... April 25th, 2021 4th edition: 3,500 copies ... November 1st, 2021 5th edition: 1,500 copies ... July 15th, 2022 All rights reserved. No parts of this book may be reproduced or sold without the prior permission of the publisher. Should you have any request for reprints of this book, please contact our publication co-ordinator: Dr. Sarute Srisantisuk [email protected] : buddhalastman DF digital Printing Co., Ltd. [email protected]
By Way of Thanking from the Author The story began when a young man, whom I had never known before, came across an e-book I posted on a FB page I use as my personal blog. I named the page, “Buddha last man” (Buddha’s last man). That young man asked for my permission to have it published as a gift of Dhamma (Dhammadāna). By asking for donations to cover the printing cost, it was expected to print about 300 copies. To my surprise, the money donated was more and we could print more copies than expected. Up till now, five editions of this book have been published in Thai. Altogether, we printed more than 20,000 copies. This is really special for a donation without any commercial aims. And that young man has also become the co-ordinator of all publications. During the past two years, many readers knew about this book by word of mouth. This book has brought me in contact with many readers who provided feedback. Many people are in search of some meaning in life and found it via the texts and images in this book. Many people gained benefits, understanding, and answers to their questions. Even more, many people have become my friends and used this book project to persuade more people to help translate this book into English (which is now in your hands). In the beginning I hesitated to translate this book as I knew very well that translating Dhamma into a second language is not an easy task to do because a good translator has to understand the third language, “Dhamma language”, as well. After the news spread, many volunteers wanted to participate in this project. Though I greatly appreciate this, the yearlong collaboration has also created many obstacles.
Thankfully, we succeeded and successfully achieved our objectives. This was as good as our adhoc team could do. All in all, I would like to speak for everyone involved that no one did this work for his/her own personal gain. Everyone strived for a common goal: that is to share good things with our friends who are from different nationalities and use different languages. Lastly, being the author, and also editor, of this book, I would like to use this opportunity to express my sincere thanks to the entire team whom I mostly have never met in person or known before for their perseverance and commitment to overcome the hurdles of translating, editing, collaborating, exchanging ideas, and offering work according to their skills and time available, until the project was complete and ready to be sent to the readers. (Buddha’s Words) “Dhammadāna is the highest gift of all” May you all be reminded of your industrious effort, patience, and perseverance in giving this gift. Nathalakhanō Bhikkhu Author/ Editor [email protected] March 5th, 2023 Samanagiri Monastery Saraburi, Thailand
Many thanks to the following true-hearted friends (Kalyāṇa-Mittatā) for their contribution: Translators (Anonymous) Sabbajayanto Bhikkhu Kittiphol Munchuvisith Wirongrongraya Vokes Jayanant Iemsam-arng (Ph.D.) Cholthicha Khow-ean Technical Support Sarute Srisontisuk (Ph.D.) Khoonsake Segkhoonthod (Ph.D.) Graphic Support Kwanjit Chayapum Siripak Tanapornsawad Prodpran Thakeow Angeli Sivaree Meenaphinunt Chuda Leevarinpanich Alicha Treerotchananon Pimolpat Thanusutiyabhorn Minmunta jirapatcharavoranon Roserin Chanwisaed Phannida Khamsart Sirikanya Srichompoo Methika Sirichanpatcha Sirima Odthon Savita Namangkalakul Nattha Yaowarattanaprasert
Motive of this publication The teachings of the Buddha could be compared to a book of remedies against mental illnesses. He taught us to use the wisdom (penetrative knowledge and insight) of mindfulness (satipaññā) to upgrade our ways of life by adhering to the moral commitment (sīla), and to have a steadfast and strong mind to safeguard the mind from being burned by: lust (rāga), hatred (dosa), and delusion (moha). The ones, incorporated with the Noble Path (Ariyamagga) and have achieved the holy life (Ariyaphala), are those who have been attempting to pass on the light of Dhamma (the nature of reality regarded as a universal truth taught by the Buddha) from generation to generation. However, as time passes by, the understanding of the Buddha’s teachings may be somewhat distorted. This book, according to an expert, conveys correct meanings; it was designed for legibility, it clarifies profound matter with vivid illustrations so that you should be able to access and apply Dhamma in your daily life.
I would like to share this book with others so that it could help, more or less, to alleviate the cooling down of each person’s “world”. Hence, a project of publishing this book as a gift of Dhamma was initiated. I would like to thank all the benefactors, especially, Nathalakhanō Bhikku who is the author of this book; Mrs. Sumanthana Shek who helped with the initiation and the PR for donations from the very beginning; and my parents, relatives, peers, and teachers who have given me the wisdom of mindfulness, love, and understanding. Finally, may the Triple Gems (Triratna) grant those who follow the Noble Path (Ariyamagga) the insight of the Three Universal Characteristics (Tilakkhaṇa: impermanence, suffering, and not-self) and cease all causes of dissatisfaction/suffering (dukkha) in due time. Dr. Sarute Srisontisuk Publications co-ordinator [email protected] September 15th, 2020
A message from the author This book is based on a collection of the content on a Facebook page, “Buddha Last Man”. That means “the Buddha’s last man” originating from the chapter entitled, “The Last Man”, of the Buddha’s Words (Buddhavacana), with which I am impressed. The Buddha mentioned the incident that his teachings would disappear in the future. One day there would be the last Buddhist on Earth. The word “Buddhist” here has nothing to do with the identity of a person, but refers to the one who is fully endowed with “the Noble Eightfold Path” (Ariya Aṭṭhaṅgika-magga), on which the Buddha reached awakening and propagated the Dhamma. That person could then inherit the Dhamma, succeed it further, so that it never be relinquished. The word “Kalyanavatta” in this chapter of the Buddha’s Words means “The Eightfold Path in practice”. As of today, you may find it indifferent; but try to think how depressive it would be if the teachings of the Buddha would come to an end. That very last day would be the day that the last man would attempt to carry on the teachings but no one else would be interested in listening to them and following what the Buddha was awakened on, in order to cease suffering, any longer. Everyone would only be interested in happiness (sukha), pleasure indulgence, fun, and gaining benefits; there would be no morality left. Taking a look at the real situation carefully, the last day might be coming pretty soon. Just take a closer look at the global trend, you may see that “delusion” and “self-centeredness” are so widespread that there are not enough global resources available to share among one another. And that defilements (kilesas) have taken up each second of the people till there is not much time to catch a breath. In the beginning of the Dhamma practice, I might likely be one of the other Dhamma practitioners who was confused and doubtful of various topics. One day, after having gained enough understanding from practicing and listening to “matter that I have never heard before” from teachers, I walked the walk until I began to see the truth. Thus, I considered compiling what I learned into a book and sharing it with others. Hopefully, it may inspire them to embark on a journey together with me. Hence, this book conveys Lord Buddha’s and the masters’ Dhamma
teachings from scripts and sermons. I transformed them into the form of sketches and communicate with non-sophisticated messages in order to touch your heart. As most people may not like to read Dhamma or the Buddha’s Words, I came up with the idea of dressing up medicine to look and taste like dessert. All the Dhamma appeared in this book is not from my own wisdom; rather, it is a transfer of what I heard and listened from all benefactors. Therefore, I would like to “pay homage to the Dhamma”. The reason I chose the title of this book: “Lecture Notes from the Buddha” because I was a newly ordained monk who is still studying. What I wrote and drew in this book is the knowledge and opinions gained from Dhamma practice which I thought I understood certain parts of. However, I admit that I did not truly grasp many parts of the profound Dhamma yet. I would kindly ask not to use this book as a reference on Dhamma practice as yet. Please take it as it is just a notebook of a Dhamma student who still has limited paññā. If there is any mistake or inaccuracy in any part of this book, I would like to take all criticism from anyone who kindly advises me. I hope this book would be a small reason that might trigger someone to realize that the most valuable thing in life is the “life” born as human and that has found the teachings of the Buddha so that we know what for we should spend during the minute rest of our life. When a person comprehends according to the afore-mentioned, that will indicate that I am not a monk who is indebted to the alms offering. Nathalakhanō Bhikku [email protected] March 27th, 2020
(The Buddha’s Words) The Last Man Ānanda! The Kalyanavatta (Right Path of Living) stated by me is for a complete disenchantment, dispassion, cessation, peace, ultimate knowledge, thorough comprehension, and Nibbāna (the extinction of all defilements and suffering). Ānanda! what is this Kalyanavatta? It is the Noble Eightfold Path as follows: right view (Sammādiṭṭhi), right intention (Sammāsaṅkappa), right speech (Sammāvācā), right action (Sammākammanta), right livelihood (Sammā-ājīva), right effort (Sammāvāyāma), right mindfulness (Sammāsati), and right concentration (Sammāsamādhi). Ānanda, regarding Kalyanavatta, I’d like to tell you all conducts of the Kalyanavatta you are going to follow. All of you, do not be our last group of men. Ānanda! In whatever period of men in which the Kalyana-Vatta ends; Those men are the last group of all. Ānanda! Regarding Kalyanavatta, I repeat to you, all of conducts that you are going to conform to the Kalyanavatta stated by me: do not be my last group of men. Ref: https://suttacentral.net/mn83
The Endless Wandering Rūpa (Body), Nāma (Mind) Mind (Heart) Kusala (Wholesomeness), Akusala (Unwholesomenes) Bhava (Continued Existence), Jāti (Birth) Pāpas (Sins) Sugati (Happy States), Duggati (Unhappy States) Puñña (Merits) Indriya-Saṁvara (Control of Senses) Bhāvanā (Mind Development) The Truth is There are No Wanderers Six Āyatanas (Six Internal Sense Bases) Citta (The mind) Viññāṇa (Consciousness) Jīvitā (Life) Phassa (Contact) Kilesas (Defilements) Anusayas (Underlying Defilements) Pañca-Khandha (Five Aggregates) Paṭicca-Samuppāda (The Dependent Origination) Avijjā (Ignorance) Micchādiṭṭhi (Wrong view), Sammādiṭṭhi (Right View) Right Path of Living Stop Wandering What was the Buddha awakened on? The Ariya Aṭṭhaṅgika-magga (the Noble Eightfold Path) Kalyāṇa-Mitta (True-Hearted Friends) Let go and be free 02 06 17 22 26 42 44 55 72 98 102 109 116 118 124 131 134 135 164 172 201 207 216 218 235 278 290
The Endless Wandering 02
The story all begins with the word...self When we were studying, we learned that... This is our body. But, does it really belong to us? The Buddha taught that... This body is not ours. Many of you might raise a question in mind... If it is not ours, then whose is it?
04 (The Buddha’s Words) This body is old kamma (actions/doing/deeds). Bhikkus! This body neither belongs to you nor to anyone else. Bhikkus! Old kamma is this body. All of you should see that it is the result of many dressed up factors; it is where those factors cause sensation and feelings. Ref: https://suttacentral.net/sn12.37
A life consists of If there would be only a body, we would not be different from a corpse, or a piece of log, or a stone. Rūpa (body)
06 If there would be only nāma (mind/ heart/ citta), we would neither be capable of doing anything nor responding to commands. Nāma (Mind) Rūpa and Nāma (“body” and “mind”) are related and function together in harmony. If one element would be missing, there would not be a life. Let us try to understand the life through these dimensions and points of view...
nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Wind Wind Wind Wind Wind Wind Wind Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Wind Elements (Dhātu) dress up a life An empty space is called an Ākāsa-Dhātu (a space element or the voidness)
The Nāma or the Viññāṇa-Dhātu (consciousness element) is a part that we cannot touch nor see. However, it functions to perceive, sense tactility, memorize, and think. It is concocted by factors. There is no true self. A Rūpa is a component of the body, concocted by basic elements. They are the elements of earth, water, fire, and wind which are adjusting themselves to maintain a balance. This element analysis according to the teachings of the Buddha is based on the “characteristics” of natural objects that the mind perceives. It is not like separating elements on the Periodic Table we learned in Chemistry. 08 Earth Water Fire Wind The earth element is solid and slowly changeable. The water element is fluid and permeable. The fire element is ignited to become energy. The wind element circulates and ventilates.
People think that we are what we are that is separable from the natural surroundings. However, our lives are made up of different elements namely Earth, Water, Fire, Wind, Viññāṇa-Dhātu (Nāma) and Ākāsa-Dhātu (Space) which are of the same fundamental elements and have continuity, connect with nature across the world and the universe. 09 nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Wind Wind Wind Wind Wind Wind Wind Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Wind nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Wind Wind Wind Wind Wind Wind Wind Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Wind nāma nāma Fire Fire Fire Fire Fire Earth Earth Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Water Water Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind nāma nāma nāma nāma nāma nāma nāma nāma Fire Fire Fire Fire Fire Fire Water
Simply said, we cannot detach ourselves from our surroundings. The earth, water, fire, and wind which make up our bodies are whirling and exchanging with the natural surrounds through void space at all times in order to keep balance, which has never been stable. As per the “Viññāṇa-Dhātu”, it is the nature which has never been ours and is in existence. nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Wind Wind Wind Wind Wind Wind Wind Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Wind nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Wind Wind Wind Wind Wind Wind Wind Earth Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Wind Fire Earth Earth Earth Earth Earth Earth Earth Earth Water Water Water Water Water Water Water Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind Wind nāma nāma nāma nāma nāma nāma nāma nāma Fire Fire Fire Fire Fire Fire Fire Fire Fire Fire Fire Fire
Rūpa and Nāma function together at the junction of “the six Āyatanas”, which connect the outer world and the inner world.
12 The six sense bases (six Āyatanas) Eyes - seeing forms / seeing visible objects (Cakkhu) Ears - hearing (Sota) Nose - smelling (Ghāna) Tongue - tasting (Jivhā) Body - tactile contacts (Phoṭṭhabba) Mind - sensing feelings (Mano)
If we only consider in light of body (Rūpa or Kāya), we can say that our body is comprised of different organs by using the method called...
14 ...The Thirty-Two Parts Separating a “body” into many parts like this, we can see the filthiness, unpleasantness, and impermanence of the body. 1. Hair of the head 2. Hair of the body 3. Nails 4. Teeth 5. Skin 6. Flesh 7. Sinews 8. Bones 9. Bone marrow 10. Spleen 11. Heart 12. Liver 13. Membranes 14. Kidneys 15. Lungs 16. Bowels 17. Entrails 18. Undigested food 19. Excrement 20. Brain 21. Bile 22. Phlegm 23. Pus 24. Blood 25. Sweat 26. Fat 27. Tear 28. Grease 29. Spittle 30. Mucus 31. Oil of the joints 32. Urine
All that is “life” which is comprised of a ”body” or “Rūpa”, and “mind” or “Nāma”. Among the 31 existences and their plains (Bhava-Bhūmi), only the “humans” and “animals” have coarse “bodies (Rūpas)” as such and have to eat coarse food as such. Let’s set aside the Rūpa for now, and let’s magnify the Nāma component. “Nāma” is something intangible, and invisible; but it does exist; it feels; it functions; and it is dressed up by factors. 16
17
Many people may be a little bit confused when hearing sometimes the following words: “Citta” (the reality of the knowingness), “Mano” (heart), or “Viññāṇa” (consciousness). Lord Buddha said that these words are synonymous, meaning that they are interchangeable but not exactly the same. Just forget these terms in the first place, and in order to avoid confusion, I shall use the word mind which is a neutral term to name this thing for the time being. We know, see, touch, think, recall, have happiness and suffering via this “mind”. “Vision” does not happen in the “eyes”, but in the “mind”.
(The Buddha’s Words) Old kamma and new kamma Bhikkhus! What is old kamma? Bhikkhus! Cakkhu, Sota, Ghāna, Jivhā, Kāya, and Mana, (Eyes, Ears, Nose, Tongue, Body, and Mind) you all should see them as old kamma, which is concocted by factors that cause feelings and affect emotion. Bhikkhus! That is called old kamma. Bhikkhus! What is new kamma? Bhikkhus! Any kamma one performs at this moment, either by bodily, verbal, or mental actions, Bhikkhus! That is called new kamma. Ref: https://suttacentral.net/sn35.146
All of these are Rūpa and Nāma. In other words, they are eyes, ears, nose, tongue, body and mind which are concocted to a perceived condition which causes the feeling of self, which is rising and ending at each moment, lingering happiness and suffering on the mind, and imprinting the memories and habits as the consequences (Vipāka) that the Buddha called old Kamma. (He did not mean only the past lives before one was born in the mother’s womb.) On the other hand new Kamma is any bodily, verbal and mental actions at the present moment which are being propelled by the old Kamma. Any Kamma done by those who are wandering in the cycle of rebirth goes under the categories of wholesomeness (Kusala) and unwholesomeness (Akusala). 20
(The Buddha’s Words) Akusala-Kammapatha 10 (Ten unwholesome courses of action) Three impure courses of bodily actions are the following: 1. taking lives of sentient beings; 2. taking unconsent belongings; and 3. engaging in sexual misconducts. Four impure courses of verbal actions are the following: 1. lying; 2. making inciting speech (a speech which disrupts harmony); 3. making vulgar speech; and 4. making frivolous speech. Three impure courses of mental actions are the following: 1. being covetous (greedy); 2. having ill will (full with hatred); and 3. having wrong views (having delusion). Unwholesomeness (Akusala) 21
(The Buddha’s Words) Kusala-Kammapatha 10 (Ten wholesome courses of action) Three pure courses of bodily actions are the following: 1. abstaining from taking the life of sentient beings; 2. abstaining from taking others’ belongings without their consent; and 3. abstaining from sexual misconducts. Four pure courses of verbal actions are the following: 1. abstaining from lying; 2. abstaining from inciting speech (a speech which causes discordance); 3. abstaining from vulgar speech; and 4. abstaining from frivolous speech. Three pure courses of mental actions are the following: 1. being a non-covetous person (without greed); 2. having non ill-will (without hatred); and 3. having the right view (without delusion). Ref: https://suttacentral.net/an10.176 Wholesomeness (Kusala)
Having awareness (Sampajañña) and alertness when being mindful, one will not have room for greed (lobha), hatred (dosa), and delusion (moha). This Dhamma vigils how the eye, the ear, the nose, the tongue, the body, and the mind affect one’s feeling and emotion. Sati (Mindfulness) Lobha (Greed) Moha (Delusion) Dosa (Hatred) Greed Desire for happiness via the eye, the ear, the nose, the tongue, the body, and the mind. (Love the lovable) Delusion Being hesitant, indulged in pleasure, absent-minded and unaware. When delusion occurs, greed and hatred will be the consequences. Hatred When discontent occurs through the eye, the ear, the nose, the tongue, the body, and the mind. (Dislike the dislikeable)
Wholesomeness (Kusala) is... a restraint in accordance with the five rules of morality or the Five Precepts (Pañca-sīla)... and the cleansing of greed, hatred, and delusion. Having right view. To summarize... Unwholesomeness (Akusala) is...violating the Five Precepts and accumulating greed, hatred, and delusion. Having wrong view. 24
A wrong view.................(Micchādiṭṭhi) Almost everyone holds a view which is not in accordance with the truth by assuming that one owns Viññāṇa or a sort of continuing energy of self. When one dies or is disintegrated, that energy will leave the old body to seek to be born again in a new body and possess that body. Then call it ... the former life - the present life - the next life. This very life ends. Will be born again. Bye!
A right view...............(Sammādiṭṭhi) The Buddha taught that continued existence (Bhava) and birth (Jāti) arise every time there is a contact via the eye, the ear, the nose, the tongue, the body, and the mind. Clinging, which arises when each contact occurs, causes a rising up of Viññāṇa (mind) accordingly. Once continued existence arises, birth will follow. That rises up kamma, which, in turn, results in suffering / dissatisfaction (dukkha) everytime. Dislike it Want to swat it Seeing a mosquito flying Getting angry Being drenched Self 26 The end of this birth (Jāti) is what has happened. Bhava is arising right here. Kamma Taking Action which causes deeds ..Buzzz..
27 (The Buddha’s Words) Just a small moment of Bhava is distasteful. Bhikkhus!, Tiny bit of faeces is smelly, Bhikkhus!, so is what we called Bhava (a result of Bhava-Taṇhā--craving for existence). Bhava, as tiny a moment as one finger-snap, has no value to mention about. Ref: https://suttacentral.net/an1.328
We can see that the continued existence (Bhava) - birth (Jāti) that the Buddha mentioned arises and ceases swiftly, just like a flash of lightening. Viññāṇa or Citta or mind has no real permanent self; it arises on the condition that every time a contact via the sense bases (Āyatanas) occurs. (One must have seen something, heard it, or thought about it beforehand.) Then, that occurrence is a factor that allows defilements (Kilesas) to rise up. They are greed, hatred, and delusion. Thereafter, self emerges to be the one who is pleased or displeased with that present feeling. Finally, there comes a compelling force to release those defilements by committing Kamma bodily, verbally, or mentally. What has been done is the cause that is relayed to its consequences or Vipākas and habits. This happens continuously and endlessly for each birth and for each moment. In a day several continued existences and births emerge. This life and next life do, in fact, happen this way. This view is useful to cease suffering directly. From now on, let’s see the background of an emergence of Bhava or the cycle of rebirth at each instant daily in your mind. This is the core of the “Buddha’s teachings”
“Bhava” during the day If we allow the mind to wander about in pleasure and habits, we then form cycles of rebirth from which self emerges several times a day. are emergences of self that make kamma bodily, verbally, or mentally to release the compelling force in the mind. Coarse defilements are how hatred is being triggered in the mind upon being touched by something unpleasant and being fuelled by Anusayas (the latent tendencies to rise up defilements). Medium defilements Dosa (Hatred) Self
Once a sense of self happens, Bhava - Jāti also happens. That leads to suffering and create consequences (Vipāka) and habits, which will rise up this kind of defilement in the next rounds and hammer it down into the sub-consciousness. These habits are called Anusayas. These Anusayas acccumulated in the mind are the fuel of the next defilements in ongoing, cycles endlessly. If we allow the mind to wander about in pleasure and habits, we then form cycles of rebirth from which self emerges several times a day. Fine defilements which give rise to greed are called Rāgānusaya; which give rise to hatred, are called Paṭighānusaya; which give rise to delusion are called Avijjānusaya. 30 causes lead to results Paṭighānusaya results lead to causes Habits
31 Sati Lobha (raga) Moha Cetasika (Mental factors) co-exist with Citta Brahma (Supreme deity) Sugati (Blissful states of existence) State of the mind Duggati (Woeful states of existence) (Mindfulness) Being happy from being in a meditative state (jhāna) Happiness from gaining merits from past wholesome activities Voracious, avarice, and covetous Devatā (Deity) Pittivisayas (Hungry ghosts) (greed/lust) Being happy from having a normal state of the mind (free from unwholesomeness) Manussā (Humans) (Delusion) Asurakāyas Sorrowful and fearful (Demons) Absent-minded, lack mindfulness, and being addicted to food taste Tiracchānas (Beasts) Dosa (Hatred) Agitated, infuriated, and revengeful Nerayikas (Denizens of hell)
Each Bhava arises the self Bhava is a state of the mind when clinging arises and that gives rise to “wholesomeness” and “unwholesomeness” which condition the feelings of “I” and “mine” until “happiness” and “suffering” emerge in one’s thoughts. Plane of existence (Bhūmi) is the environment which is being conditioned to properly suit the Bhava (existence) of the mind at that moment. Bhava-Bhūmi can be roughly divided into: Blissful states of existence, caused by wholesomeness and... Woeful states of existence, caused by unwholesomeness. In one day, one’s mind can change by rising up and coming down the level of Bhava-Bhūmi. One may have a mind of a celestial being for one moment, but for another, a hungry ghost. One’s states of mind fluctuate all day long even though one’s physical body still remains human. Thus, one does not change one’s Bhava-Bhūmi only when one was born. However, the all-time accumulation of one’s Bhava-Bhūmi has never gone away. Whenever all factors enables, those “causes” will yield “results”. When one’s body, as a consequence of old kamma, is disintegrated, a “new appearance” will be dressed up by the past habitual activities.
Everything that has been accumulated in one’s life-time has to be left piling here, excluding only the things in one’s mind. Have you ever heard that... cravings (Taṇhās) cause birth? When one craves for something, which is a desire to ..., one also has got clinging followed by a Bhava, which has been concocted and accumulated in one’s mind, caused by volitional and habitual activities, that will be the next station of this round of rebirth. However, ... that is not quite simple. Tanhā (craving) One’s last day... will certainly come!
34 Saṃsāra (the Wheel of Rebirth)
While one’s body is disintegrating... one would like to go home, be cured, and not to die. Tanhā (Craving) Vedanā (Feelings, Sensation) Severe suffering Phassa (Tactility) Āyatanas cease When one’s body is going to disintegrate, one’s internal-and-external sense bases will stop functioning. The mind will confront the inability to perceive the external world. Untrained minds will be excruciating. Suffering will arise, and craving will torment the person not to face the reality.