Publisher’s Note:This book has been published with financial support from faithful donors for free distribution as a Dhamma gift, or for sale, with proceeds used to support future printings and to fund public-benefit activities as deemed appropriate by the publishing team. The publishing team reserves the right to prohibit reproduction for commercial sale without permission. However, reproduction for purposes of study or the dissemination of the Dhamma is freely permitted, and no prior permission is required. If you wish to order printed copies, please contact:Khun Sommon TechawannasitPublishing coordinator facebook Page | Dhammadhara [email protected] the book is damaged due to printing defects, please contact the following to request a replacement:DF Digital & Printing Co., Ltd.Sinsathorn Tower, 77/52, 15th Floor, Krung Thon Buri Road Khlong Ton Sai, Khlong San, Bangkok, Thailand 10600Tel: +66 2 440 0838, +66 82 371 [email protected]
Lecture Notes from the Buddha’s Words, Vol. 1Content adapted from the author’s Sammā GRAFFITI pageWritten and sketched by … Naṭṭhalakkhaṇo, BhikkhuOriginally written in ThaiEnglish text reviewed and edited by the authorISBN … 978-616-630-620-0Thai editionSeven printings (2020-2025)More than 20,000 copies distributedEnglish edition1st printing 3,000 copies April 15, 2026
Before this book took shape as a translated volume,its story began with Khun Sarute, a young man previously unknown to the author. By chance, he came across the ebook version of this book, which the author had shared on a page used much like a personal blog. Seeing its value, he reached out and offered to take responsibility for printing and sharing it as a Dhamma gift (Dhamma-dāna).Thus, the first printed edition of Lecture Notes from the Buddha’s Words came into being. The donations received for that initial printing far exceeded our expectations. Through simple word of mouth, over the course of five years, the book has since been printed seven times in Thai, with more than 20,000 copies in circulation.Over the years, it has been quietly remarkable to see how this book became a bridge, bringing the author into contact with many peoplewho came to share reflections and experiences, all walking intersecting paths toward freedom from suffering. In time, many became kalyāṇa-mittā, noble friends, to the author.About three years ago, it was again Khun Sarute who proposedsharing this Dhamma beyond language boundaries by translating the book into English. At first, the author hesitated, knowing that a true translation requires not only skill in English, but intimacy with the Dhamma itself.Yet when the idea was announced, several volunteers steppedforward. The translation began, coinciding with the spread of COVID.That period was not easy. There were limits in language, differences in understanding, and above all, limits of time. This was volunteer work; each contributor offered what time they could.After about a year, a working translation emerged, a first draft.Though incomplete, it was essential: the first step toward the final refinement, a task later undertaken by the author.
To do so required several more years of cultivating English, especially Dhamma terminology, for a single purpose: to let every word carry the meaning as clearly and directly as possible.Now, that work rests in your hands.Though the version you read now differs substantially from the early draft, the author wishes to express deep gratitude to all who served as kalyāṇa-mittā, offering time, effort, and care as the ground from which this book could mature.A gift is never lost, and no gift surpasses the gift of Dhamma.For only Dhamma allows those with little dust in their eyes to see what is real.(Buddha’s Words) “The gift of Dhamma excels all other gifts.”With deep gratitude, I thank the following admirable friends.Graphic and Visual SupportKwanjit ChayapumNatthasit WongboonSiripak TanapornsawadProdpran Thakeow AngeliSivaree MeenaphinuntChuda LeevarinpanichAlicha TreerotchananonPimolpat ThanusutiyabhornMinmunta jirapatcharavoranon Roserin ChanwisaedPhannida KhamsartSirikanya SrichompooMethika SirichanpatchaSirima OdthonSavita NamangkalakulNattha YaowarattanaprasertEditorial AdvisorVen. Ajahn Gavesako BhikkhuTranslation TeamKittiphol MunchuvisithWirongrongraya VokesJayanant Iemsam-arngCholthicha Khow-eanTechnical and CoordinationSarute SrisontisukKhoonsake SegkhoonthodNaṭṭhalakkhaṇoAuthor, as EditorJanuary 11, 2026
A Reader’s VoiceAt first, I never truly understood the meaning of Dhamma as“nature” or “truth” in any deep way. Then one day, circumstances arose in my life that led me to seek the help of a psychiatrist. I am deeply grateful to that psychiatrist for introducing me to the book The Lecture Notes from the Buddha’s Words 1.For me, this book is not a Dhamma book that feels dull or heavy to read. Instead, it is engaging, thoughtful, and never makes me feel sleepy at all. The teachings of the Buddha are presented like gentle starting lessons for living with Sati in everyday life. The explanations are clear and easy to understand. What touched me most were the teachings on Sīla, Samādhi, and Paññā, on Kilesas, Anusayas or habitual tendencies, on contact and the abandoning of Samudaya, on the truth that whatever is impermanent is Dukkha, on the trembling of the Citta, on Sammā-Samādhi, on Sati arising and ceasing, on letting go, on “when letting go, there is openness”, and on the Six Āyatanas and the Five Khandhas.
All of this helped me gain a clear understanding through explanations that are wonderfully simple, especially through the cartoon-style illustrations that tell the story so vividly. More than that, the book helped me see that all along I had been deceived by love, greed, anger, and delusion. When I finally saw clearly, I realized that it was all Dukkha, nothing else.Whenever my mind drifts away, or when difficult events arise in my life that feel too heavy to bear, I return to this book every time (including volumes 2 and 3). It feels like a pillar that supports my heart, guiding it back to itself, allowing me to accept that arising and ceasing are simply natural. I feel incredibly fortunate to have had the opportunity to read this book, for it has shown me clearly that “in truth, there is no wanderer”.Lastly, I would like to express my deep gratitude to Venerable Naṭṭhalakkhaṇo, the author, to the publishing team, and to allthose with faith who have helped bring this book into the world as a Dhamma gift, so that it may be of profound and lasting benefit to others.With heartfelt thank,Pornpanit SreejaroenjitJanuary 7, 2026
Why this book came to beThe teachings of the Buddha may be compared to a medicaltreatise for healing the ailments of the mind. He taught the use of wisdom and mindfulness, the refinement of one’s way of life through Sīla, so that the mind becomes firmly established, endowed with strength to guard against the inner fires, the fire of passion, the fire of aversion, and the fire of delusion.Those who have fulfilled the Noble Path and realized its fruits have continually kept the lamp of the Dhamma alight, handing it down across many generations. Yet as time passes, the understanding of the teachings can gradually drift from their original meaning.
Learned teachers have affirmed that this book conveys the teachings with clarity and accuracy. It is designed to be accessible and easy to understand, using clear illustrations to illuminate profound principles. Readers should be able to approach the teachings directly and apply them in daily life.For this reason, the wish arose to share this book with others,in the hope that it may help ease and cool each person’s “world”,even if only a little. Thus, this publication was undertakenas an offering of Dhamma.Deep gratitude is extended to all benefactors, especially the venerable monk who authored the work, to P’Au, who helped initiate the project and joined in inviting merit from the very beginning, as well as to parents, relatives, friends, siblings,and teachers who have offered wisdom, love, and understanding.Finally, may the Triple Gem be respectfully invoked as a sustaining condition, so that those who walk the Noble Path may clearly realize the Three Characteristics and bring the causes of suffering to an end, in due course. /|\\ Sarut Srisantisuk Publishing Coordinator September 15, 2020
A Few Words from the AuthorThis book grew out of materials the author previously shared on a Facebook page called Buddha Last Man*, meaning “The Buddha’s Last Person”. The name came from being deeply touched by a passage in the Buddha’s words describing a future time when Buddhism would reach its end, leaving only one person who could still be called a Buddhist.At first, this may not sound especially striking. But pause and consider how sad it would be if Buddhism were to reach such a final day, when only one person remains, trying to preserve the Buddha’s teaching, while no one else is interested in listening to or walking the path that leads to the end of suffering. People wouldbe absorbed only in pleasure, enjoyment, entertainment, and accumulation, with morality slowly fading away.Looking at the world today, that day does not seem so distant. Delusion and self-centeredness have grown so strong that people rarely have time even to notice their own breathing. Defilements quietly take hold of life, moment by moment.Like many practitioners, the author began the path with confusion and doubt. Gradually, through practice, through direct experience, and through listening to teachings that had never been heard before, some understanding began to form. Feeling that this understanding should not be kept to oneself, the author decided to share it, hoping it might encourage others to walk the pathtogether.*Buddha Last Man was later renamed Sammā GRAFFITI.
This book therefore presents the Buddha’s teachings and the guidance of respected teachers through simple sketches and plain language, so that they may be easier to receive. Many people donot enjoy reading Dhamma when it appears only in dense textual form. For this reason, the author has tried to prepare the medicine in a form that looks and tastes a little more like sweets.Any Dhamma found in this book is not the author’s own wisdom. It is simply a passing on of what has been heard and learned from teachers. With this understanding, the author respectfully pays homage to the Dhamma.The title Lecture Notes from the Buddha’s Words reflects the author’s position as a student who is still learning and still practicing. Readers are kindly asked not to treat this book as an authoritative manual for practice, but as the notebook of aDhamma student, one whose wisdom remains limited.If there are mistakes or shortcomings in this book, the author sincerely welcomes correction offered with kindness.The author hopes that this book may gently remind someone that the most precious thing in life is this very life, being born as a human being and encountering the Buddha’s teaching. If even onereader comes to reflect on how the remaining time in life shouldbe used, the author may consider himself a monk who has not wasted the rice offered by lay supporters. Naṭṭhalakkhaṇ[email protected] 27, 2020
(The Buddha’s Words)The Last PersonsĀnanda,the Kalyāṇavatta (Right Living) that I have established at this time leads solely to disenchantment,to dispassion, to cessation, to calm, to direct knowledge,to full understanding, to Nibbāna(the extinction of all defilements and suffering).Ānanda, what then is this Kalyāṇavatta?It is the Noble Eightfold Path, namelyright view (Sammā-diṭṭhi), right intention (Sammā-saṅkappa), right speech (Sammā-vācā), right action (Sammā-kammanta), right livelihood (Sammā-ājīva), right effort (Sammā-vāyāma), right mindfulness (Sammā-sati),and right collectedness (Sammā-samādhi).Ānanda, concerning Kalyāṇavatta, I speak to youso that you may live in accordance with the path I have established.“Do not become the Last Persons of mine.”Ānanda, in whatever age this Kalyāṇavatta disappears,the persons of that age are called“the Last Persons among all persons”.Ānanda, again, concerning this Kalyāṇavatta, I speak to you,so that you may live in accordance with the Path I have established.“Do not become the Last Persons of mine.”Majjhima Nikāya 83 (SuttaCentral)Ref: https://suttacentral.net/mn83
The Endless WanderingRūpa (Body) and Nāma (Mind)Mind (Heart)Kusala (Wholesomeness) and Akusala (Unwholesomeness)Bhava (Continued Existence) and Jāti (Birth)Pāpa (Unwholesome Action)Sugati (Fortunate States) and Duggati (Woeful States)Puñña (Merit)Indriya-Saṃvara (Restraint of the Senses),and Bhāvanā (Mental Development)The Truth, There are No WanderersThe Six Āyatanas (Six Sense Bases)Citta (The Mind)Viññāṇa (Consciousness)Jīvita (Life)Phassa (Contact)Kilesa (Defilements)Anusaya (Underlying Tendencies)Pañca-Khandha (The Five Aggregates)Paṭicca-Samuppāda (Dependent Co-arising)Avijjā (Ignorance)Micchā-diṭṭhi (Wrong View) and Sammā-diṭṭhi (Right View)Right LivingAn End to WanderingWhat Was the Buddha Awakened To?The Ariya Aṭṭhaṅgika-Magga (The Noble Eightfold Path)Kalyāṇa-Mitta (Noble Friends)Letting Go Brings Release02061722264244557298102109116118124131134135164172201207216218235278290
The Endless Wandering02
Everything begins with the idea of self.When we were young,we learned to say,this is my body.But is it truly ours?The Buddha taught thatthis body does not belong to us.At this point,a question naturally arises:If it is not ours,then to whom does it belong?
04(The Buddha’s Words)This body is old Kamma(actions/ doing/ deeds).Bhikkhus! This body belongs neither to younor to anyone else.Bhikkhus! Old Kamma is this body. It should be seen as something concocted by conditions, something to be felt.Saṃyutta Nikāya 12.37 (SuttaCentral)Ref: https://suttacentral.net/sn12.37
A lifeconsists of ...If there were only a body , it would be no different from a corpse, a log, or a stone.Rūpa(body)
06If there were only mind(heart, Citta),we would not be ableto do anything, nor respond to any command.Nāma(Mind)Rūpa and Nāma (body and mind) are interrelated, functioning together as one.Without either of them, there is no life.Let us try to understand lifethrough these dimensionsand perspectives.
nāmaFireFireFireFireFireFireFireFireFireWindWindWindWindWind WindWindEarthEarthEarthEarthEarthEarthEarthEarthEarthWaterWaterWaterWaterWaterWaterWindElements (Dhātu) are conditioning factorsthat make up a life.What appears as emptinessis calledĀkāsa-dhātu(a space element).
Nāma or the Viññāṇa-dhātu (consciousness element) is the part that cannot be touched or seen. However, it functions to perceive, feel, remember, and think. It is something concocted by conditions, it does not truly exist as a self.Rūpa is the component of the body. It is fabricated from the primary elements, Earth, Water, Fire, and Wind, which continually adjust themselves to maintain balance.This analysis of elements, according to the Buddha’s teaching, is based on the essential “qualities” of natural phenomena as they are sensed by the mind. It is not the same as the classification of elements found in the Periodic Table studied in chemistry.08EarthWater FireWind is the state of solidity, changing slowly.is the state of fluidity and permeation.is the state of heat, burning, and energy.is the state of movement, circulation, and ventilation.
People tend to understand themselves as separate individuals, distinct from the surrounding naturalworld. But in truth, our lives are conditioned by elements, namely Earth, Water, Fire, Wind, theViññāṇa-dhātu (Nāma), and the Ākāsa-dhātu (space).These are the same fundamental elements found throughout nature, continuously connected and interdependent, extending across the world and the universe.09nāmaFireFireFireFireFireFireFireFireFireWindWindWindWindWind WindWindEarthEarthEarthEarthEarthEarthEarthEarthEarthWaterWaterWaterWaterWaterWaterWindnāmaFireFireFireFireFireFireFireFireFireWindWindWindWindWind WindWindEarthEarthEarthEarthEarthEarthEarthEarthEarthWaterWaterWaterWaterWaterWaterWindnāmanāmaFireFireFireFireFireEarthEarthEarthEarthEarthEarthEarthEarthEarthEarth EarthWaterWater WaterWaterWaterWaterWaterWaterWindWindWindWindWindWindWindWindWindWindWindWind WindnāmanāmanāmanāmanāmanāmanāmanāmaFireFireFireFireFireFireWater
Simply put, we cannot separate ourselves from our surroundings. The Earth, Water, Fire, and Wind that make up our bodies are constantly circulating and exchanging with the natural environment through space, at every moment, in order to maintain a balance that is never truly stable.As for the Viññāṇa-Dhātu, it is a natural phenomenon that has never been “us”, has never belonged to us, and has never truly existed as a self.nāmaFireFireFireFireFireFireFireFireFireWindWindWindWindWind WindWindEarthEarthEarthEarthEarthEarthEarthEarthEarthWaterWaterWaterWaterWaterWaterWindnāmaFireFireFireFireFireFireFireFireFireWindWindWindWindWind WindWindEarthEarthEarthEarthEarthEarthEarthEarthEarthWaterWaterWaterWaterWaterWaterWindFireEarthEarthEarthEarthEarthEarthEarth EarthWaterWaterWaterWaterWaterWaterWaterWindWindWindWindWindWindWindWindWindWind WindnāmanāmanāmanāmanāmanāmanāmanāmaFireFireFireFireFireFireFireFireFireFireFireFire
Rūpa and Nāma function togetherat the junction of the “Six Āyatanas”,connecting the outer worldand the inner world.
12The six sense bases (Six Āyatanas)Eyes - seeing forms / visible objects (Cakkhu)Ears - hearing sounds (Sota)Nose - smelling odors (Ghāna)Tongue - tasting flavors(Jivhā)Body - sensing tactile contacts (Kāya)Mind - knowing mental objects (Mano)
If we consider the matter purely in terms of thebody (Rūpa or Kāya), it may be said that the body is composed of various parts, according to what is known as ...
14... The Thirty-Two Aspects.Separating the “body” into parts like this,we come to see its filthiness, its unpleasantness,and its lack of any true essence.1. Hair of the head2. Hair of the body3. Nails4. Teeth5. Skin6. Flesh7. Sinews8. Bones9. Bone marrow10. Spleen11. Heart12. Liver13. Membranes14. Kidneys15. Lungs16. Large intestine17. Small intestine18. Undigested food19. Feces20. Brain21. Bile22. Phlegm23. Lymph24. Blood25. Sweat26. Fat (thick oil)27. Tears28. Grease (thin oil)29. Saliva30. Mucus31. Fluid in the joints32. Urine
This is what is meant by life,a composition of “body” or “Rūpa”,and “mind” or “Nāma”.Of the thirty-one planes of existence (Bhava-Bhūmi),only humans and animalshave such coarse bodily form (Rūpa)and must rely on coarse food.For the moment, let us leave Rūpa asideand expand our view of Nāma.“Nāma” cannot be touched or seen,yet it exists, can be experienced,carries out functions,and arises through conditioning factors.16
17
Many people may feel a little confusedwhen hearing the following terms: “Citta” (the reality of knowing),“Mano” (heart), and “Viññāṇa” (consciousness).The Lord Buddha said that these words are synonymous,meaning they can be used interchangeably,even though they are not exactly the same.For now, let us set these terms aside,and, to avoid confusion, use the word mindas a neutral term to refer to this.We know, see, touch, think, recall,and experience happiness and suffering through this “mind”.“Vision” does not occur in the “eyes”,but in the “mind”.
(The Buddha’s Words)Old Kamma and New KammaBhikkhus,What is old Kamma?Bhikkhus!Cakkhu, Sota, Ghāna, Jivhā, Kāya, and Mano(eyes, ears, nose, tongue, body, and mind)should be seen as concocted by conditions, as something to be felt.Bhikkhus,This is called old Kamma.Bhikkhus,What is new Kamma? Bhikkhus,Any Kamma one currently performs by way of body, speech, and mind.Bhikkhus,This is called new Kamma.Saṃyutta Nikāya 35.146 (SuttaCentral) Ref: https://suttacentral.net/sn35.146
All of this is Rūpa and Nāma,or, seen another way,the eyes, ears, nose, tongue, body, and mind,formed into conditions of perception that give rise to the feeling of self.This feeling arises and ceases from moment to moment, while happiness and suffering lingering in the mind, settling into memory and habit as results (Vipāka), which the Buddha referred to as old Kamma.(He was not speaking only of lives prior to birthin the mother’s womb.)New Kamma refers to actions of body, speech, and mindoccurring in the present moment,propelled by the momentum of old Kamma.As long as beings continue to wander inSaṃsāra, all Kamma remains within the domain ofKusala and Akusala.20
(The Buddha’s Words)10 Akusala-Kammapatha (Ten unwholesome courses of action)Impurity threefold by way of body:1. Taking lives of sentient beings2. Taking what is not given3. Engaging in sexual misconductImpurity fourfold by way of speech:1. Lying2. Making divisive speech3. Making harsh speech4. Making frivolous speechImpurity threefold by way of mind:1. Being covetous (greed)2. Having ill will (hatred)3. Having wrong view (delusion)Unwholesomeness (Akusala) 21
(The Buddha’s Words)10 Kusala-Kammapatha (Ten wholesome courses of action)Purity threefold by way of body:1. Abstaining from taking lives of sentient beings2. Abstaining from taking what is not given3. Abstaining from sexual misconductPurity fourfold by way of speech:1. Abstaining from lying2. Abstaining from divisive speech 3. Abstaining from harsh speech4. Abstaining from frivolous speechPurity threefold by way of mind:1. Being non-covetous (without greed)2. Having non-ill will (without hatred)3. Having right view (without delusion)Aṅguttara Nikāya 10.176 (SuttaCentral)Ref: https://suttacentral.net/an10.176Wholesomeness (Kusala)
When there is Mindfulness together with clear comprehension (Sampajañña), there is no room for Lobha, Dosa, or Moha. This Dhamma governs how the eyes, ears, nose, tongue, body, and mind give rise to feeling and emotion.SatiLobhaMohaDosaGreedA desire for ease and pleasure through the eyes, ears, nose, tongue, body, and mind(loving the lovable).DelusionArising as hesitation, indulgence, and absent-mindedness, a lack of awareness. When delusion occurs, greed and hatred follow.Hatred When discontent occursthrough the eyes, ears, nose,tongue, body, and mind(disliking the dislikeable).
Wholesomeness (Kusala)is ... living in restraint according to the Five Precepts (Pañca-sīla), purifying greed, hatred, and delusion, together with Right View.To summarize ...Unwholesomeness (Akusala)is ... violating the Five Precepts and accumulating greed, hatred, and delusion, together with Wrong View.24
A wrong view .............. (Micchā-diṭṭhi)Nearly all people hold views that do not accord with the truth, believing that there is Viññāṇa, or some lasting self-energy, that continues on. When the physical body dies or breaks apart, it is thought to depart from the old body and search for a new one to inhabit. This is what is referred to as a former life, the present life, and the next life.This very life ends.Will be born again. Bye!
A right view ............ (Sammā-diṭṭhi)The Buddha taught that continued existence (Bhava) and birth (Jāti) arise each time there is contact through the eyes, ears, nose, tongue, body and mind. When contact occurs, clinging arises, giving rise to Viññāṇa (mind). With the arising of Bhava, Jāti follows, leading to further Kamma, which in turn results in Dukkha (suffering or dissatisfaction) each time. Disliking itWanting to swat itSeeing a mosquito flyingGetting angryBeing drenchedSelf26A round of birth (Jāti) is actually what has happened.Bhavais arising right here.KammaTaking Action which causes deeds ..Buzzz..
27(The Buddha’s Words)Even a brief moment of Bhava is distasteful.Bhikkhus,just as even a tiny bit of fecal matterstill has a foul smell,Bhikkhus,in the same way I do not approve ofeven a very small amount of Bhava (continued existence),not even for the length of a finger snap.Aṅguttara Nikāya 1.328 (SuttaCentral) Ref: https://suttacentral.net/an1.328
We can see that continued existence (Bhava) and birth (Jāti), as spoken of by the Buddha, arise and cease very swiftly, like a flash of lightning. Viññāṇa or Citta or mind has no real and permanent self. It arises dependent on conditions, whenever there is contact through the sense bases (Āyatanas). One must first see something, hear something, or think of something.That arising then becomes a condition for defilements (Kilesas)to arise, namely greed, hatred, and delusion. Thereafter, a sense of self appears as the one who feels pleased or displeased with the feeling present at that moment.Finally, a compelling force arises to discharge those defilements through action, bodily, verbally, or mentally, thus creating Kamma. What is done becomes a cause that is carried forward as results, or Vipākas, and as habits.This process continues endlessly, birth after birth, moment after moment. In a single day, many Bhavas and many Jātis can arise. What we call this life and the next life actually occur in this very way.Seeing this clearly is directly useful for the cessation of suffering. From here on, let us look more closely at the background of the arising of Bhava, or the cycle of rebirth, as it occurs at each moment in the mind throughout the day.This is the core ofthe Buddha’s teachings.
“Bhava” during the dayIf we allow the mind to drift along in complacency and habit, cycles of rebirth arise, and a sense of self emerges many times each day.are emergences of self that make Kamma bodily, verbally, or mentally to release the compelling force in the mind.Coarse defilementsarise when hatred is triggered in the mind upon contact with something unpleasant, fueled by Anusayas (the underlying tendencies toward defilement).Medium defilementsDosa(Hatred)Self
Once a sense of self arises,Bhava–Jāti also arises.This leads to suffering and creates consequences (Vipāka)and habits, which give rise to the same kind of defilement in subsequent moments, hammering it into the subconscious. These habits are called Anusayas.These Anusayas, accumulated in the mind,become the fuel for the next defilements,cycling on and on, without end.Subtledefilements which give rise to greedare called Rāgānusaya;to hatred are called Paṭighānusaya;to delusion are called Avijjānusaya.30causes lead toresultsPaṭighānusayaresultslead to causesHabits
31SatiLobha(Raga) MohaCetasika(Mental factors)coexist with CittaBrahma(Supreme deity)Sugati(Blissful statesof existence) State of the mindDuggati(Woeful statesof existence)(Mindfulness)Blissful in the state of calm (Jhāna)Content through merits and wholesome deedsHunger and thirst for having and gettingDevatā(Deity)Pittivisaya (Hungry ghosts)(Greed/ Lust)peace in a normal state of mindManussā(Humans)(Delusion)Asurakāyas Sorrowful and fearful(Demons)Drifting and heedless, lacking mindfulness, clinging to the taste of foodTiracchānas (Beasts)Dosa(Hatred)Agitated, resentful, and revengefulNerayikas(Denizens of hell)
With each Bhava, the self arises.Bhava refers to a state of mind that arises with clinging. From this, wholesomeness and unwholesomeness emerge, shaping the sense of “I” and “mine”, and giving rise to happiness and suffering within thought.Bhūmi (plane of existence) is the conditioned environment that corresponds to the Bhava of the mind at a given moment.Bhava–Bhūmi may be broadly classified as:Blissful states, rooted in wholesomeness, andWoeful states, rooted in unwholesomeness.Over the course of a day, the mind may move up and down among various Bhava–Bhūmi. At times it may resemble the mind of a celestial being, and at others, that of a hungry ghost, all while the physical body remains human. Therefore, Bhava and Bhūmi are not limited to changes at birth alone.Yet, the accumulation of Bhava–Bhūmi persists. When supporting conditions mature, causes inevitably bear results. When the body, formed by old Kamma, breaks apart, a new appearance is conditioned by one’s ingrained habits and repeated actions.
Everything accumulated throughout one’s lifetime must be left behind here, except for what has been accumulated in the mind.Have you ever heard that ...craving (Taṇhā) leads to birth?When there is craving, a desire to obtain something, clinging follows, and then Bhava arises.Bhava is concocted and continuously accumulated in the mind through volitional actions and habitual tendencies.This becomes the next stationin the round of rebirth.However…it is not that simple.Taṇhā (craving) One’s final day is sure to arrive.