Message of The Buddha

Message of the Buddha
MESSAGE OF THE BUDDHA

Ven. Dhammavuddho Thero
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
INTRODUCTION
Buddhas arise in the world once in a very long time, at a time when
the world is plunged in the darkness of ignorance of the Reality or
Truth of existence. Self-enlightened by their own ardent efforts, they
bring the light of knowledge to the world. A Buddha is one who is
‘awakened’ or ‘enlightened’ to the Truth concerning the universe.
Although born as a human being, after his enlightenment a Buddha
cannot be considered as a human, heavenly being or any type of being.
This is because he has totally relinquished the ego or Self1 which all
beings cling to. His state surpasses all beings in the universe.
All Buddhas preach the same message: “Avoid evil, do good,
purify the mind.”2 This is also known as the threefold training to gain
blessings/merit. His teaching is known as the Dhamma, while the
Sangha refers to his monastic disciples,3 ideally those who are noble
(ariya).
1. AVOID EVIL
This means not to harm oneself or others. The criterion of good and
evil in the Buddha-Dhamma is what benefits and harms respectively,
oneself or others. To avoid evil means to practise moral conduct
(sila), i.e. to uphold the precepts.
1
Atta, often translated as Soul, Self, and assumed to be unchanging, eternal,
not subject to conditions.
2
Dhammapada, Verse 183.
3
Majjhima Nikaya 142.
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THE FIVE PRECEPTS
There are five basic precepts which everyone is urged to uphold for
their own welfare since the violation of them can lead to very
sorrowful consequences. The five precepts are:
(i) Abstaining from Killing

One should not intentionally deprive any living being of its life. Life
is the most precious thing to every living being. The greatest fear is
felt by every living being when its life is endangered. For example,
shooting of animals for sport is very much to be deprecated. It is just
this type of cold indifference to other beings’ welfare that leads to our
greatest harm. There is no offence if there was no intention to kill.
It is true that it is sometimes difficult to practise this precept,
e.g. concerning rats, cockroaches, and ants in the home. However,
wisdom should be exercised to arrive at the best solution, like
preventing their access to food and ensure that food particles are
swept away.
The Buddha in his wisdom, however, allowed meat-eating on
three conditions: one did not see, hear, or suspect (that the animal was
specifically killed for oneself). Thus one is allowed, for example, to
buy cold meat from the market, but not order a live chicken to be
slaughtered.
Causing or recommending euthanasia (mercy killing), abortion,
and the use of post-fertilization type contraceptives are also generally
not allowed.
(ii) Abstaining from Taking What is Not Given

For one to break the precept the object stolen must belong to someone
and one knows of this, and had the intention to steal. One should not
even pick up something that had been left behind by someone if there
is a possibility that he will return to look for it, unless for safe-
keeping, intending to return it to the rightful owner.
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(iii) Abstaining from Sexual Misconduct

Sexual misconduct means engaging in sexual relations with someone
else’s spouse or fiancé/fiancée, someone under-aged, or barred by
law/convention (e.g. close family member, monk, or nun).4
Excessive lust is a cause for rebirth in the animal realm.
(iv) Abstaining from Lying

Sense of shame and fear of blame are the two guardians of the world,
according to the Buddha.5 The Buddha said that if a man could lie
deliberately, there would be hardly anything he would be ashamed to
do. A man is judged by his word.
In addition to lying, evil speech to be avoided are malicious
tale-bearing (which promotes disharmony), coarse speech, and idle
gossip.
(v) Abstaining from Intoxicants

One should not drink liquor or take drugs because this dulls one’s
faculties resulting in lapses of memory, inalertness, sloth and torpor,
and becoming generally more dull-witted. It also leads to failure to
fulfill one’s responsibilities, wasting of wealth, quarrels, and even
fights, as well as general inconvenience and annoyance to others.
THE EIGHT PRECEPTS
Also, the Buddha taught laypeople to observe the eight precepts. The
third precept is modified here to “Abstaining from sexual conduct”.
The other three are abstaining from eating after ‘noon’, from watching
shows and adorning the body, as well as from using luxurious (high
and broad) beds. These eight precepts are to be practised on the 8th,
15th, 23rd, and the last day of the lunar month, i.e. about one day a
week. Their observance brings great blessings which can result in
rebirth in the heavenly realms.
4
Majjhima Nikaya 41.
5
Anguttara Nikaya 2.1.9.
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ADVANTAGES OF UPHOLDING PRECEPTS
The merit of upholding the precepts depends on the degree of purity of

our practice. The Buddha enumerated five advantages of precepts:6
(i) Conservation of Wealth

A man who does not uphold precepts would very likely squander
away his wealth through frequenting night-clubs and brothels,
gambling, drinking, etc., which a moral man would not indulge in.
(ii) Good Reputation

A moral man who does not kill, steal, commit adultery, lie or drink
would obviously be highly regarded by others.
(iii) Dare to Face Assemblies

A moral man has no cause for shame or guilt and would have no fear
when called upon to face or address assemblies.
(iv) Dies Clear-minded

As death approaches, a moral man is unafraid because the thought of
his purity gives him great confidence and joy.
Many people, however, die with great fear and terror for
having lived an immoral life, especially those who broke any of the
precepts in severe degree, e.g. a butcher.
(v) Good Rebirth

A person who has upheld the precepts would have lived a harmless
life and would be destined for a good rebirth.
The Buddha said that a man who has unwavering faith in the
Buddha, Dhamma, Sangha, is virtuous, controlled in the precepts, may
declare with certainty that he has won to the Stream, bound for
enlightenment. He will never fall into the woeful planes of rebirth
again, i.e. the ghost, animal and hell realms.7
6
Anguttara Nikaya 5.213.
7
Samyutta Nikaya 55.2.
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GUARD SENSE DOORS
One way to help us avoid evil and uphold our precepts is to guard our
sense doors and be mindful. Our six sense organs of eye, ear, nose,
tongue, body (tactile base) and mind, cognize the six sense objects of
form, sound, smell, taste, touch and thoughts. On cognizing any sense
object, a feeling is automatically generated. Up to this point we do
not have control, but beyond this, how we react is entirely up to us.
Here is where kamma (intentional action) is generated because our
will comes into play.
Thus we have to be mindful so that we create good rather than
evil kamma for which we will regret later. For example, someone
speaks some unpleasant words to us and immediately an unpleasant
feeling arises. If we are mindful, we are aware that an angry feeling
can lead to something harmful. So we either immediately abandon
our anger, or if unable to, walk away. Vision is another sense door
that easily leads to evil kamma, e.g. the sight of a pretty girl can fan
the flames of desire in a married man. If he is mindful he will
remember his responsibilities and refrain from doing something which
he may regret later. Thus, we should constantly be mindful of our
feelings, and not get carried away.
INCONVENIENT TO TAKE PRECEPTS?
Some people do not like to observe the precepts or listen to Dhamma.

They think that by doing so they are bound to uphold the precepts, and
should they break them the consequences will be grave. They think
that if they did not promise to observe the precepts, the offence (sin)
will be negligible should they break them. In the case of those who do
not listen to Dhamma, they think they can submit a plea of ignorance.
Bound by fixed Laws of Dhamma. What they fail to understand is

that the Law of kamma is a Universal Truth which applies equally to
all living beings irrespective of whether they ‘take the precepts’ or
not, and whether they know or not. The Buddha did not preach only
for Buddhists but for all beings. Also, the Buddha said whether a
Buddha appears in the world or not, there are these established
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conditions of Dhamma, these fixed Laws of Dhamma, eternal Truths

which apply all the time. It is because living beings are unaware of
them that the Buddha teaches and reveals them to us. Whether we
listen to Dhamma or not, we are still bound by these fixed laws.
Anyone who does evil and harms has to suffer as a result, just as
anyone who does good and benefits reaps a happy consequence.
2. DO GOOD
This means to be of benefit to others, or to practise charity. Buddhists
express it as “practise dana (giving)”. It is the nature of man to be
selfish. This can be observed in a young baby who has to be coaxed
and taught to share and give. Unfortunately, most people retain this
selfish trait even after they grow up. We have to make the effort to
give constantly until generosity becomes part of our nature.
Ways of giving. Generally the practice of dana means the giving of

material things. But one can also give one’s energy in physical
labour, or kind words of sympathy, appreciation, and advice. Some
people also give their whole life of selfless dedication to a worthy
cause. The giving of knowledge can be of great benefit to others. For
example, rather than give a man a meal which helps him for only one
day, if one teaches him a skill by which he earns a livelihood, one
helps him for a lifetime. Of all the gifts, the gift of Dhamma,8 is the
highest. The Dhamma teaches us the laws of existence which is
important to know so that we can live in accordance with them and
thus avoid pain and suffering in this and future lives.
Proper use of wealth. The Buddha said that a man should use his
wealth fittingly in four ways:9
 Make himself, family, dependents, and friends happy.

 Secure himself against all possible misfortunes.
8
The Buddha’s teaching –– about Reality or Truth.
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 Make offerings to relatives, guests, rulers, heavenly beings,

ghosts, and share merit with them.
 Make offerings to virtuous monks and recluses who sincerely
live the holy life.
Results of giving. The worthy man gives clean things, what is choice,
proper, with care, with his own hand, and he gives repeatedly. He
also gives with deference, in good time, ungrudgingly, and without
hurt to himself or others.10 One who gives without deference, with
disrespect and even contempt, reaps wealth but being often not
respected and even held in contempt. The gift given in good time,
bestows wealth in good time. The gift given grudgingly (unhappily),
bestows wealth and a mind not inclined to its enjoyment. The gift
given without causing hurt results in wealth and property that are
never harmed by fire, flood, rulers, thieves, etc..
The Buddha said that if a man gives a gift thinking selfish
thoughts of reaping its reward, it bears little merit. One who gives
without selfish thoughts begets great merit. The reward is also great if
one gives when one is poor, and if the recipient is a virtuous person.
Four fields of merit. There are four ‘fields of merit,’ 11 i.e. the
Buddha, Sangha, mother, and father, the giving to whom yields great
merit. The Buddha is no longer with us. Monks and nuns represent
the Sangha.
The basic essentials are food, clothes, medicine and lodging.
These are also the four requisites of a monk. The giving of food
provides long life, strength, beauty, and happiness. So the giver will
reap the same benefits in the future. Of these four requisites the
offering of lodgings for the monks of the four quarters, i.e. the
building of a monastery, yields very great merit. This merit is even
greater than feeding the Buddha himself with his monks because it
helps to perpetuate the Order of Monks (Bhikkhu Sangha).12 Further,
the Buddha said that a giver of a requisite, which a monk uses and is
able to attain and abide in unbounded concentration, will reap a flood
10
Anguttara Nikaya 5.147 / 5.148.
11
12
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of merit, incalculable, immeasurable, leading to the heaven world, to

what is dear, delightful and pleasant.13
Our parents are those to whom we owe very much. Failure to
care for our parents would earn us great demerit.
Sharing of merits. When we do good, it is proper to be considerate of

the unseen beings by sharing our merit with them. Ghosts tend to stay
near humans and normally return to the homes of relatives and friends,
hoping for a share of merit which they need badly. Also, the Buddha
advised that we should share merit with our household spirits (deities)
so that they would protect the household from evil external beings.
WHY DO GOOD?
Salt and water analogy. Someone might well ask, “Why should I do
good? Is it not enough if I do not do evil and harm others?” In our
countless past lives we have accumulated much evil kamma which
tends to create problems in this life. The Buddha taught that the way
to reduce the effects of evil past kamma is to create much good
kamma in this life.14 He likened the evil kamma to a lump of salt, and
good kamma to water. If the lump of salt is added to a cup of water,
the water would be salty. However, if it is added to the water in a
river, its saltiness would be very much diluted. Similarly, doing good
kamma now dilutes the effect of past kamma, except those very
grievous ones, e.g. killing our parent.
Theft analogy. Further, the Buddha said that a trivial evil act
committed by a person who is undeveloped in moral conduct, mind,
and wisdom, may lead him to a woeful rebirth. If one who is
developed in moral conduct, mind, and wisdom, commits the same
act, the negative effects ripen in this life and will not manifest after
death. This is just like the case of a poor person who is cast into
prison for the theft of one, ten, or a hundred dollars, whereas one who
is wealthy and powerful is not imprisoned for the very same theft.
13
14
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Advantages of giving. There are many advantages in giving: one is

good and dear to many folk; one is dear to virtuous and wise men; a
good report is spread abroad about one; one approaches any gathering
with confidence; one obtains a good rebirth.15 If besides doing good
ourselves, we encourage, approve or praise the doing of good deeds,
then even more merit is attained.
3 . H EA V EN
Through meditation the Buddha attained enlightenment and smashed
all darkness of ignorance. With the mind that is radiant, strong,
imperturbable, he could see all the realms of existence in the universe.
According to the Buddha, living beings of each world system may be
divided into three realms: Desire Realm, Form Realm, and Formless
Realm. The human world lies within the Desire Realm where desire
and lust dominate all beings. The Form and Formless Realms can
only be attained by beings who develop the meditative absorptions
(jhanas). Beings in these two realms are not differentiated into male
and female since they are not interested in sex but are preoccupied
with the higher bliss of jhana. The natural result of doing good and
avoiding evil is rebirth in one of the six heavens, still within the
Desire Realm.
Heavenly beings. Birth in these heavens is by direct transformation

into a deva 16 or devi. 17 A deva or devi appears like an extremely
handsome or beautiful sixteen year old youth and this form is retained
until they die. There is no apparent aging throughout their lives.
Their bodies become more refined as they progress higher. In the
sixth heaven,18 their bodies are extremely clear and clean, unlike our
15
Anguttara Nikaya 5.34 / 5.35.
16
God, celestial being, with a shining body.
17
Goddess.
18
The sixth heaven is called Paranimmita-vasavatti, while the fifth is
Nimmana-rati. In the sixth heaven, heavenly beings employ other beings to
create for them things that they desire. And in the fifth heaven, they can
create things that they like, e.g. a mate, food.
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foul human bodies. They live in grand heavenly palaces and enjoy a
life of gaiety amidst sensual pleasures, since sensual desire dominates
all beings in the Desire Realm. The Buddha said that having lordship
over all the sixteen kingdoms in India could not compare to one
sixteenth the happiness of a heavenly being.19
Heavenly life not eternal. Life in the heavens is long. In the lowest,
the heaven of the Four Great Heavenly Kings, one celestial day equals
fifty human years and their lifespan is five hundred celestial years or
nine million human years. Lifespan increases with the higher
heavens. In the sixth heaven, one celestial day equals 1,600 human
years, and their lifespan is 16,000 celestial years or 9,216 million
human years. The lifespan of beings in the Form and Formless
Realms are reckoned in terms of world cycles, which are uncountable
in terms of human years.
Every time a Buddha appears in the world, heavenly beings
experience great fear upon hearing the Dhamma, because they realize
they do not have eternal life but will eventually die.
4. DANGER, FOLLY AND DEPRAVITY OF SENSUAL PLEASURES

DANGER
The danger of sensual pleasures is that it leads to craving for more and
more of it. When the flames of one’s desires are whetted, they
increase even more rather than decrease. Also sensual pleasures are
not permanent but will end one day when one’s blessings are used up.
FOLLY
The folly or vanity of sensual pleasures is that the desire for it cannot
be satisfied. Living beings immersed in sensual pleasures have a one
sided view of life as only pleasurable. Not knowing that there are
sorrowful places of rebirth that await them, they do not see the
urgency to cultivate blessings, by doing good and avoiding evil, or to
strive to get out of the cycle of rebirths; instead they continue to use
up the blessings they have accrued. One day when their blessings are
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exhausted they will fall from the heavens to the lower planes of
existence.
DEPRAVITY
Simile of the Leper. The depravity of sensual pleasures is that it is a
‘disease’. The Buddha gave a striking simile of living beings being
diseased like a leper.20 The sores on his body are so itchy that he has
to scratch until they are bloody, infected and foul. But even this is not
enough. He has to find some burning embers, which he uses to
cauterize his sores. Only then does he find relief. But the more he
scratches and cauterizes, the more bloody, infected and foul they
become; yet he continues to do so because he gets a certain measure
of satisfaction from it. Such scratching and cauterizing on a normal
healthy person would only cause much pain and suffering. Yet the
leper only recognizes it as pleasurable.
Desire breeds pain and suffering. Living beings are like the leper,
said the Buddha. They are diseased with craving for sensual
pleasures, burn with fever for sensual pleasures, and seek for
satisfaction. But the more they immerse in sensual pleasures, the
more diseased they become. The flames of their desire become still
greater instead of abating. So they continue to burn with the flames of
desire, not recognizing the pain and suffering they undergo.
And because of wanting to satisfy their desires, living beings
labour and toil. Sometimes in the process they have to undergo great
hardship, exposure to cold and heat, wind and rain, mosquitoes and
insects, and even danger. If his work comes to be fruitless, e.g. crops
are destroyed by extreme weather, he sorrows and grieves. If his
home and property are destroyed by fire, floods, or even stolen, he
sorrows and grieves.
Inflamed by desires, men quarrel, fight, and killings arise; even
nations go to war resulting in useless mass slaughter. And because of
desires, beings turn robbers, seducers, etc., and receive their due
punishment according to the law. Because of such misconduct, they
20
Majjhima Nikaya 75.
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suffer again after death when they obtain rebirth in the realms of
suffering. Such is the pain and suffering living beings undergo.21
No safety, even for heavenly beings. As for the beings in the heavens
of Desire Realm, even though their lives appear long to us, they think
it is short when it comes to an end because they have not had enough.
They know when death is near due to certain signs, like sweat coming
out of their armpits, their brilliance fades, etc.. They become very
worried and restless. Their death is normally due to the exhaustion of
merit or the ripening of heavy evil kamma. But sometimes it could be
due to forgetting to eat, being immersed in sensual pleasures, or
extreme anger. Most of these beings die unsatisfied, with ambitions
unfulfilled. They then take rebirth in a lower plane of existence.22
Untold suffering, life after life. Once a being falls from the heavens,
it would generally take an extremely long time before he can be born
in the heavens again. This is because the heavy desires of living
beings lead them to do evil naturally. And so they continue to turn in
the cycle of existence, usually in the Desire Realm, and especially in
the woeful planes. Untold suffering is experienced life after life. Few
human and heavenly beings after death will be reborn into the human
or heavenly planes, most will fall into the woeful planes. Few of the
beings in the woeful planes will be reborn into the human and
heavenly planes; most will be reborn back into the woeful planes.23
5. RENUNCIATION
The Buddha said we have passed through innumerable lives in the
cycle of existence, and the tears we have shed in pain and suffering
are more than the waters of the four oceans. One day we will realize
21
Majjhima Nikaya 13.
22
Below the human world are the three woeful planes –– ghost, animal and
hell worlds –– where beings experience much pain and suffering (later books
added a fourth plane of asuras). These three together with the human world
and the six heavens make up the ten planes of existence in the Desire Realm.
23
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that the only way to escape from this unsatisfactory cycle is to

renounce all desire for worldly pleasures.
Simile of the four thoroughbred steeds. There are four types of

thoroughbred steeds in the world.24 The first type gets restless and
ready for action as soon as the shadow of the goad stick is sighted.
The second is not stirred at the mere sight of it but becomes restless
and ready to go only after his skin is pricked. The third is not ready to
go even after being pricked with the goad but only after his flesh is
pierced. The fourth still will not go after his flesh is pierced but only
after being pierced to the very bone.
So too, said the Buddha, there are four types of thoroughbred
men in the world. The first when he hears of the affliction or death of
some person or other, he becomes anxious and realizes that affliction
and death will come upon him too. So he renounces all attachment to
the world to cultivate the holy path. The second type is ready to
renounce only when he sees with his own eyes the affliction or death
of some person. This shocks him and makes him see the
impermanence of life. The third type is still not ready to renounce the
world when he hears or sees the affliction or death of some person, but
only when his own relation is afflicted or dead does the pain and
sorrow make him see reality. The fourth type is still not willing to
give up the world until he himself becomes sick with a serious ailment
which pains him to the point of death. Only then is he alarmed and
ready to renounce the world. It is worthwhile to note here that what
makes beings to finally wake up and turn their back on the world is
pain and sorrow.
Going forth. So such a person, dejected and sick at heart, begins to

renounce his attachments and desires for the world. The Buddha said
no one has ever liberated himself from the cycle of existence while
living amidst sensual pleasures, enjoying sensual pleasures, without
abandoning craving for sensual pleasures.25 At first perhaps he may
not be ready to go forth into the homeless life. He may live at home
but abstains from sexual conduct and affairs of the world. He begins
to cultivate the holy life at home. Then one day he may come to
24
25
Majjhima Nikaya 75.
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realize the truth in the Buddha’s words that “it is difficult to live the
holy life as pure and polished as a conch-shell in the home.”26 It is
then that he goes forth into the homeless life to cultivate the Way.
And one day, after much diligent effort, he comes to realize for
himself directly the Ariyan Truths proclaimed by the Buddha.
6. THE FIRST ARIYAN TRUTH: DUKKHA

“All existence is dukkha”. This is the first Ariyan (Noble) Truth
proclaimed by the Buddha. Dukkha is often translated as
unsatisfactoriness, suffering, or sorrow. It encompasses all these
meanings and, for lack of a precise equivalent translation, we continue
to use ‘dukkha’, the meaning of which will become clearer below.
The arising of a body and mind is the arising of dukkha. 27
There is no existence without dukkha. The difference between an
Ariya and an ordinary person is that the Ariya suffers only bodily
dukkha whereas the ordinary person suffers both bodily and mental
dukkha.
ASPECTS OF DUKKHA
 Existence signifies the presence of life, which means the presence
of life-force or energy. Energy implies motion, change and
restlessness. Thus because of motion and change, i.e.
impermanence, all beings are subject to the continued process of
birth, ageing, sickness and death.
Birth is dukkha. The baby experiences discomfort and jolting
in the womb, and birth into the world is a sudden shock. Ageing
is dukkha. Sickening is dukkha. Dying is dukkha. There is no
being with eternal life. “All that arises is subject to dissolution” is
a basic teaching of the Buddha.
 Because of impermanence, there is parting from loved ones. This
is dukkha. The Buddha said that loved ones bring us pain and
sorrow, while meeting with enemies is also dukkha.
26
Majjhima Nikaya 36.
27
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 Living beings are dis-eased. We cannot maintain our postures for

long, whether standing, walking, sitting, or sleeping. We need to
continually change postures. This too is dukkha.
 To lament over the past is dukkha. To worry about the future is
dukkha.
 Not to get what one wants is dukkha. To have what one dislikes is
dukkha. Not to have enough of what one wants is dukkha. To
have what one wants but not long enough is dukkha.
 To crave for sensual pleasures that cannot be satisfied is dukkha.28
 To be subjected to our constantly changing moods is dukkha.
Always feeling restless too is dukkha.
 To be generally discontented is dukkha.
 Even happiness and joy are intrinsically dukkha because they are
short-lived.
Dukkha and its ending. All beings that live are subject to dukkha
and the only way to be liberated is to walk the path that leads to the
end of dukkha. This path is the Ariyan Eightfold Path which will be
discussed in Section 9.
7. THE SECOND ARIYAN TRUTH: CAUSE

“The cause of dukkha is craving”. This is the Second Ariyan Truth
proclaimed by the Buddha.
“From craving springs grief, from craving springs fear. For
him who is wholly free from craving, there is no grief, much less
fear.”29
Craving unquenched. The restless nature of living beings makes them

discontented and they crave to satisfy their desires through the senses.
However these desires for sensual pleasures cannot be satisfied, and
so they continue to crave for more. Among sensual pleasures sex is
probably the most desired, followed perhaps by food. Our mouth is
28
Refer to Section 4: The Danger, Folly and Depravity of Sensual Pleasures.
29
Dhammapada verse 216.
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like a bottomless pit. We gorge ourselves full and after only a few
hours we are hungry again.
Even millionaires are not satisfied with their lot and continue to
crave for more. Heavenly beings, with lifespans of millions of years,
also die unsatisfied with ambitions unfulfilled, according to the
Buddha.
Besides craving for sensual pleasures, living beings also crave
for existence and non-existence, which produces clinging or
attachment, especially at the dying moments. When beings die
discontented, their flames of desire are unquenched. Thus rebirth
occurs and the cycle of existence continues.
8. THE THIRD ARIYAN TRUTH: CESSATION

“There is a state of cessation of dukkha called nibbana”. This is the
Third Ariyan Truth proclaimed by the Buddha.
Nibbana 30 literally means extinguishing, and is the only state free

from dukkha. Nibbana can be experienced in this life itself, or after
death when it is often called parinibbana. While existence,
conditioned by causes, is impermanent and dukkha, nibbana is
unconditioned, permanent and sukha.31 All conditioned things have
the characteristics of arising, changing, and ceasing, but nibbana is
birthless, decayless, and deathless. It is a unique state.
The Buddha declared “Nibbana is the highest bliss” even
though there is cessation of all perception and feeling when one
experiences nibbana. The Buddha explained: “Nay, monks, the
Tathagata does not recognize bliss merely because of pleasurable
sensation, but monks, wherever bliss is attained, there and there only
does the Accomplished One recognize bliss.”
Parinibbana. In passing into parinibbana, nothing is eternalized nor

is anything annihilated because even here and now in this very life
30
Or nirvana, in Sanskrit.
31
Happiness which is the opposite of dukkha.
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there is no core of unchanging self 32 –– this body and mind is a

constant flux.33 The Buddha likened the passing into parinibbana to a
fire burning dependent on grass and twigs which is extinguished when
they are depleted. To ask whether the fire has gone to the north,
south, east, or west would not fit the case.34 Similarly, to ask whether
passing into parinibbana a being is reborn, is not reborn, is both
reborn and not reborn, is neither reborn nor not reborn would also not
fit the case. Just as the fire continues to burn because of grass and
twigs, so too a living being continues to turn in the cycle of existence
because of greed, hatred and delusion. Nibbana is realised by the
complete cessation of defilements (kilesa), eradication of the
imaginary unchanging self, and the destruction of greed, hatred and
delusion. This is the complete deliverance from dukkha.
9. THE FOURTH ARIYAN TRUTH: PATH

“There is a path called the Ariyan Eightfold Path leading to the
cessation of dukkha.” This is the Fourth Ariyan Truth proclaimed by
the Buddha.
ARIYAN EIGHTFOLD PATH
(i) Right View

Right View is the understanding of the Four Ariyan Truths. It
includes having the right view or understanding of the law of kamma-
vipaka.
Right View is the most important factor, and is the condition for
entry into the Ariyan Eightfold Path. Right View is attained by
(listening to) the voice of another (teaching the Dhamma), and having
thorough consideration or attention.35 A person with Right View is
already an Ariya.
32
33
That is why Buddhism is neither Eternalism nor Nihilism.
34
Majjhima Nikaya 72.
35
Majjhima Nikaya 43.
- 17 -
In Samyutta Nikaya 55.24 the Buddha declared that Sotapanna

(First Fruit Ariya) is attained by listening to and understanding his
words. Thus we find in the Suttas (discourses) and Vinaya (monastic
code) that everyone who attained the Vision of Dhamma or First
Path/Fruit did so by listening to the Dhamma. Hence the importance
of listening to the Buddha’s discourses, and this is why the Buddha’s
disciples are called hearers or listeners (savaka).
Vision of Dhamma means that one has a basic understanding of the

Four Ariyan Truths, and realises that “All that is subject to
arising/birth is subject to cessation/death.” Such a person has
understood the (basic) Dhamma, crossed beyond doubt, and has
become independent of others in the Buddha’s teaching. He sees
impermanence in everything in the world, and that existence is dukkha.
Thus he becomes spiritually mature, no more worldly like before. He
possesses unshakable faith in the Buddha, Dhamma, Sangha and
upholds Ariyan Sila (Right Speech, Right Action, Right Livelihood).
Kamma-Vipaka. Another aspect of Right View is understanding

kamma-vipaka. Any intentional action by body, speech, or mind, is
kamma. Thus all moral and immoral volition is kamma. “I declare,
monks, that volition (or intention) is kamma. Having willed, one acts
by body, speech or mind.” 36 Thus intention is the most necessary
condition for the performance of kamma. The law of kamma-vipaka
states that each kammic deed has its corresponding fruit (vipaka).
“Mind is the forerunner of (all evil) states. Mind is chief; mind-
made are they. If one speaks or acts with wicked mind, because of
that, suffering follows one, even as the wheel follows the hoof of the
draught-ox.”37
“Mind is the forerunner of (all good) states. Mind is chief;
mind-made are they. If one speaks or acts with pure mind, because of
that, happiness follows one even as one’s shadow that never leaves.”38
The Buddha said that those things that are sought after in the
world but hard to get cannot be obtained by vows, prayers, or by
36
37
Dhammapada verse 1.
38
Dhammapada verse 2.
- 18 -
thinking about them, otherwise why are living beings suffering here?39
What we seek for in the world is obtained by working for it, creating
the right causal condition (kamma). It is all in our hands. If we seek
for long life, we should not kill; for health, we should not physically
harm others; for wealth, we should practise giving; for influence and
power, we should not envy the gain of others; for wisdom, we should
frequently approach the learned and virtuous for their counsel, refrain
from intoxicants and practise meditation; for beauty, we should be
amiable, not prone to anger and ill-will. With the right kammic
condition, we will reap the fruit at the proper time.
However, what we reap now is very much connected to our past
kamma. There is nothing we can do except to ameliorate its
unpleasant effects by performing much good kamma now, and
working hard. We should not pray to some ‘super being’ for help
because no one can help us, even our Buddha, as he said plainly:
“Striving should be done by yourselves; the Tathagatas are only
teachers....”40 If any super being can help us, it means that he can
override the workings of kamma, which is not possible according to
the Buddha’s teaching. The perfectly enlightened Buddha, complete
with all the supernormal powers, did not go about healing people’s
sicknesses and diseases, or resurrect the dead, and he forbade his
disciples from doing so. This is because of his thorough
understanding of kamma-vipaka.
The Buddha always preached a message of urgency, that life is
short and we are at a critical place of existence. The heavens are
above us but below us the gates to the sorrowful places of rebirth are
wide open. Life has no shelter and no protector, we have to depend
only on our kamma. And because his message was urgent, even
princes, noble men, and wealthy merchants, gave up their lives of
luxury and lived the life of a homeless and penniless alms-beggar.
They understood the Buddha’s message and were willing to walk the
Noble Path to end Dukkha.
(ii) Right Thoughts

Right Thoughts help develop the right mental state and there are three
components:
39
40
Dhammapada verse 276.
- 19 -
 Thoughts of loving-kindness, and benevolence towards all

beings.
 Thoughts of harmlessness and compassion towards all beings.
 Thoughts of renunciation of worldly pleasures because they
lead to pain and sorrow.
Right Thoughts should also be fostered to avoid wrong

thoughts, i.e. thoughts of ill-will, harming and greed, which frequently
arise. Right View and Right Thoughts begin to counteract greed,
hatred, and delusion, the three roots of evil. To control these roots of
evil we need to constantly observe our thoughts to know the real
motive behind our speech and actions.
(iii) Right Speech

Right Speech is to abstain from the four types of wrong speech:
 Abstain from lying –– this helps to develop straight-
forwardness which is necessary for eradicating selfish desires.
 Abstain from malicious tale-bearing which causes disharmony
among people, and slander.
 Abstain from coarse words –– ever speak gentle words.
 Abstain from frivolous talk –– speak only useful and
beneficial words.
The Buddha said that the well-spoken word is timely, truthful,

beneficial, spoken gently, and with a mind of love.
(iv) Right Action

Right Action is to abstain from the three types of wrong bodily
conduct.41
 Abstain from killing.
 Abstain from taking what is not given.
 Abstain from sexual misconduct.
(v) Right Livelihood

Right Livelihood is livelihood which is not evil. Laypersons are
advised by the Buddha to refrain from trading in five things:
41
Refer to ‘Section 1: Avoid Evil’ for explanation of the terms below.
- 20 -
 Human beings –– although slavery is now uncommon, sale of

humans still occurs in the world.
 Flesh –– one should not breed animals for sale to be
slaughtered.
 Arms –– weapons that kill.
 Intoxicants –– liquor, drugs, etc..
 Poisons –– which are used to kill, e.g. insecticides.
The Buddha advised that wealth should be earned by legal

means, without force or coercion, honestly, and without causing harm
to other beings.
(vi) Right Effort

Here onwards we begin the cultivation of the mind, to ‘purify the
mind’ which is the third part of the Buddha’s message. Only one who
purifies the mind has a chance to end the cycle of existence. The
training to purify the mind consists of Right Effort, Right
Recollection, and Right Concentration. Right Effort has four
components, and they are the effort to:
 Discard evil thoughts already arisen.
 Prevent the arising of unarisen evil thoughts.
 Develop unarisen good thoughts.
 Promote good thoughts already arisen.
Evil thoughts are thoughts of attachment, ill-will,

shamelessness, conceit, aversion, envy, stinginess, restlessness, etc..
Good thoughts are thoughts of non-attachment, moral shame,
confidence, mindfulness, loving-kindness, composure, etc..
When one practices Right Effort, one’s character can be seen to
change for the better, i.e. greed, hatred, delusion decreased.
(vii) Right Recollection42

Right Recollection is constant recollection of:
 Body –– the nature of the body. They include the 4 elements,
the 32 parts of the body, decay of the body and the different
types of corpses.
42
For detailed explanation of Recollection and Concentration, see
“Mindfulness, Recollection, and Concentration” by the author.
- 21 -
 Feelings –– the arising and ceasing of pleasant, unpleasant

and neutral feelings.
 Mind –– the state of the mind, whether concentrated,
scattered, sleepy, bright, etc..
 Dhamma –– the Buddha’s teachings, which concern the five
aggregates, six sense spheres, Four Ariyan Truths, etc..
Constant contemplation of these four things without allowing

the mind to stray will compose the mind, leading to Right
Concentration, and make one understand the nature of the ‘self’. Here
is the real renunciation of the world of the five senses as one
withdraws more and more into the mind.
(viii) Right Concentration

As stated throughout the Nikayas, Right Concentration means the
attainment of the four jhanas (meditative absorptions).43 Ariyan Right
Concentration is the four jhanas supported by the other seven factors
of the Ariyan Eightfold Path.
Taming the mind. The untrained mind is wild and restless like a wild
horse. It needs to be tamed before it can be useful. The Buddha
likened the ordinary mind to six animals44 tied together, and always
pulling in different directions. They have to be tied to a stake to tame
and restrain them.45 Similarly too, we tie our mind to only one fixed
object of meditation, instead of allowing it to be pulled by the six
sense objects. Eventually the mind will settle onto the object of
meditation. This is the only way to tame and control the mind.
The main method of meditation taught by the Buddha was
recollection of the breath (anapanasati), which was also the very
method used by the Blessed One himself.46 It is a universal method
suitable for most people. The sitting and walking postures are most
common in meditation. One fixes the attention on the breath so that
the mind gradually settles onto it. With constant practice, the breath
gradually attains calm until it is almost imperceptible. Eventually it
43
States of mental brightness. Here it refers to the four form (rupa) jhanas.
44
Snake, crocodile, bird, dog, jackal, and monkey.
45
46
Samyutta Nikaya 55.8, 54.11
- 22 -
brings one into the first jhana, a state where one is totally awake and
alert. When one practises meditation one will realize the importance
of renunciation. A mind that is concerned with affairs of the world is
always led away by extraneous thoughts and cannot become
concentrated.
Fruits of the holy life. When jhana is attained, the mind becomes
one-pointed. One experiences a bliss surpassing all worldly pleasures.
Thus it is easy to forsake worldly sensual pleasures.47 This is the first
distinction/attainment of the holy life higher than the human state.
When one attains jhana one is also beyond the range (reach) of Mara,
according to the Buddha.48 The Buddha said that sensual pleasures
should not be indulged in but jhanic bliss “should be pursued,
developed and made much of” because it results in the attainment of
Ariyahood. The Buddha praised the attainment of jhana thus:
“Monks, if even for the lasting of a finger snap a monk should practise
the first jhana, such a one may be called a monk. Not empty of results
is his jhana; he abides doing the Master’s bidding; he is one who takes
advice and he eats the country’s alms food to some purpose. What
could I not say of one who makes much of the first jhana?”49
When the mind calms down even deeper, one progresses into
the second, third and the fourth jhana. The fourth jhana is a deep
state of concentration which the Buddha said is imperturbable, and the
breathing ceases. At this stage the mind becomes “bright, malleable,
pliant, and wieldy”, and “has complete purity of recollection (sati)”.
The natural result of this powerful state of mind is liberating
insight. One is able to recognize that this “I” and the world is
basically a projection of the mind. Whereas most people think that
mind is inside the body, one begins to realize that the body and even
the whole universe is a projection of the mind, since it is only a
perception of our consciousness. One may also realize the arising and
passing away of phenomena, and other penetrative insights. Also,
with such a clear, bright mind, when one listens to or studies the
Suttas, one can immediately fathom them and attain liberation. Thus
47
Majjhima Nikaya 14.
48
Majjhima Nikaya 26.
49
- 23 -
we find that the first 1,060 Arahant disciples attained Arahanthood

just by listening to the Buddha’s discourse.
The Buddha said that after attaining Right View, five other
factors assist the attainment of liberation: moral conduct, listening to
(or studying) the Dhamma, discussion of the Dhamma, tranquilization
of mind (samatha), and contemplation (vipassana). 50 Thus we see
here the importance of investigating the Suttas from the first step to
enter the Ariyan Eightfold Path until the last step in attaining
liberation.
ABSENCE OF THE UNCHANGING SELF

The five aggregates are impermanent. The Buddha realized by his
enlightenment that there is no permanent, unchanging self to be found
anywhere in the universe. This fact is hard to understand and equally
difficult for most people to accept. This is because we have been
clinging to this belief in an unchanging self from the infinite past, and
it is just this ‘ego’ that has caused us to turn in the cycle of existence
life after life, experiencing anxiety, fear, sorrow, lamentation, pain,
grief, and despair.
A being is basically body and mind. In Buddhist terminology
we often speak of the five khandhas or aggregates, which are the
body, feeling, perception, volition, and consciousness. This is also
body and mind.51 This ‘self’ is impermanent, changeable, subject to
conditions, but living beings conceive a ‘Self’ which they cling onto
as permanent, unchanging, eternally abiding. They generally take the
five aggregates to be Self, as belonging to the Self, the Self as being in
the five aggregates, or the five aggregates as being in the Self.
Body is not-self. The body is easier to understand to be without a

Self. Modern science shows us that it is made up of millions of cells
which are constantly changing. Old cells die and new cells grow, and
no two moments is the body the same; hence there is no permanent
50
Majjhima Nikaya 43. Samatha and Vipassana are also explained in
“Mindfulness, Recollection, and Concentration” by the author.
51
Mind consists of feeling, perception, volition and consciousness.
- 24 -
thing called the body, it is a constantly changing entity, a flux. The

Buddha likened this body to a lump of foam, where old bubbles break
up and new bubbles form, with no unchanging core.
We have no control over it at all. Uncalled it came into the
world, grew up naturally and after about twenty eight years, it begins
to grow old. To our great consternation, one day it dies. How can this
body be ours when it is beyond our control?
It is highly unstable. A man might think he is strong, in the
prime of health, but one or two weeks later a serious sickness could
reduce him to mere skin and bones, a living skeleton. Our lifespan is
uncertain and we could die any moment. Hence the Buddha said this
body is diseased like cancer.
We have to nurse it all the time. Every few hours we have to
feed it, yet it never gets satisfied; we have to often clean it otherwise it
stinks, and visit the toilet every now and then to dispose of its filthy
waste products; then there are endless other duties like having to dress
it up, trim our nails, brush the teeth, and dress our wounds. The body
is maleficent, having the natural tendency towards evil actions that
harm us later. Yet to restrain it is so difficult. Thus the Buddha said
this body is an affliction, not self.
Mind is not-self. It is harder to understand the mind as being not

Self. Mind is basically consciousness because consciousness is
present in all mental activities. There are six kinds of consciousness,
namely, seeing, hearing, smelling, tasting, tactile (touch) and thinking.
According to the Buddha, all conditioned things arise from causes.
The six types of consciousness arise from conditions; 52 seeing
consciousness arises because of visible form and the eye organ;
hearing consciousness arises because of sound and the ear organ;
smelling consciousness arises because of an aroma and the nose
organ; tasting consciousness arises because of flavour and the tongue
organ; tactile consciousness arises because of tactile object and the
body; thinking consciousness arises because of mind-object and the
mind-base.
These six consciousnesses arise and pass away extremely fast,
appearing like an unbroken, permanent, ever-existing consciousness.
52
As stated in the Chachakka Sutta (Majjhima Nikaya 148) and Mahatanha
Sankhaya Sutta (Majjhima Nikaya 38).
- 25 -
Only the perfectly enlightened Buddha saw it clearly as a series of

different types of consciousness, arising dependent on conditions.
Thus the mind is a flux of changing conditions, there is no permanent
entity called the mind. Whence the Self nature? Furthermore, in deep
meditation, the mind can be even made to cease and arise again. If the
mind is Self, when it ceases, where is the Self?
Science begins to verify. Science tells us that all the cells in our body
are made up of atoms. Now we know that atoms are basically void
like space, 99.99% of it is void, with particles of energy moving here
and there. So our body is no different from the air around us,
basically emptiness. How come we see ourselves as solid human
bodies?
Science is just beginning to understand that this ‘emptiness’ is
actually consciousness. Without consciousness there is no world. A
pure mind creates a happy world, an evil mind creates a woeful world.
Hence the importance of cultivating a wholesome mind.
CONCLUSION
Life appears to be a spiritual evolution for each living being. We are
supposed to learn and understand better the laws of existence with
each life. If we understand and live our lives according to these laws,
we will be reborn into a higher, happier existence. If we break these
laws by harming others, we are reborn into a woeful existence to learn
from our mistakes.
Human life is at a precarious level of existence. Directly below
us are the doors to the sorrowful places of rebirth. This is why holy
men have come and will continue to come to warn us, a voice in the
wilderness. Human life is very unique in that we create much kamma
here, unlike other planes of existence where beings mostly reap the
fruit of their past kamma. We can see dukkha more clearly than in the
heavens, and thus the urgency. And we possess the blessings, unlike
lower planes of suffering, to strive to end the cycle of existence which
is difficult to endure. The Buddha said it is extremely rare to be born
as a human being. It is as difficult as a blind turtle in the wide ocean,
which surfaces once only in a hundred years for a gulp of air, to be
- 26 -
able to put its head through the ‘eye’ of a wooden yoke floating on the
wide ocean.53 It might be an extremely long, long time before we can
obtain this human form again.
Life is short, the average age a person lives is about seventy
years. If one is forty years old, he would expect to live about thirty
more years. This would not seem a long time if he realizes he can
celebrate New Year only thirty times more! If we wish to live the
holy life and cultivate the Path, we should know also that the Buddha
said old age is a wrong time to strive,54 since one is no more efficient
physically and mentally. Death is like a murderer on our heels
everywhere we go. If we cling to our loved ones, their death will
bring much pain to us, unless we pass on first. Death will come, as
sure as night follows day. We have to help ourselves, no one can help
us. We have to rely on our own effort, our own kamma. The
Buddha’s message is clear: “Avoid evil, do good, purify the mind”.
If we cannot fulfill the whole message, at least “Avoid evil, do good”.
~~
Ciram Titthatu Saddhammo
53
Samyutta Nikaya 56.5.7.
54
- 27 -
- 28 -

Message of The Buddha

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Message of the Buddha

MESSAGE OF THE BUDDHA

THE FIVE PRECEPTS

(i) Abstaining from Killing

(ii) Abstaining from Taking What is Not Given

(iii) Abstaining from Sexual Misconduct

(iv) Abstaining from Lying

(v) Abstaining from Intoxicants

THE EIGHT PRECEPTS

ADVANTAGES OF UPHOLDING PRECEPTS

The merit of upholding the precepts depends on the degree of purity of

(i) Conservation of Wealth

(ii) Good Reputation

(iii) Dare to Face Assemblies

(iv) Dies Clear-minded

(v) Good Rebirth

GUARD SENSE DOORS

INCONVENIENT TO TAKE PRECEPTS?

Some people do not like to observe the precepts or listen to Dhamma.

Bound by fixed Laws of Dhamma. What they fail to understand is

conditions of Dhamma, these fixed Laws of Dhamma, eternal Truths

Ways of giving. Generally the practice of dana means the giving of

 Make himself, family, dependents, and friends happy.

 Make offerings to relatives, guests, rulers, heavenly beings,

of merit, incalculable, immeasurable, leading to the heaven world, to

Sharing of merits. When we do good, it is proper to be considerate of

Advantages of giving. There are many advantages in giving: one is

Heavenly beings. Birth in these heavens is by direct transformation

4. DANGER, FOLLY AND DEPRAVITY OF SENSUAL PLEASURES

that the only way to escape from this unsatisfactory cycle is to

Simile of the four thoroughbred steeds. There are four types of

Going forth. So such a person, dejected and sick at heart, begins to

6. THE FIRST ARIYAN TRUTH: DUKKHA

 Living beings are dis-eased. We cannot maintain our postures for

7. THE SECOND ARIYAN TRUTH: CAUSE

Craving unquenched. The restless nature of living beings makes them

8. THE THIRD ARIYAN TRUTH: CESSATION

Nibbana 30 literally means extinguishing, and is the only state free

Parinibbana. In passing into parinibbana, nothing is eternalized nor

there is no core of unchanging self 32 –– this body and mind is a

9. THE FOURTH ARIYAN TRUTH: PATH

ARIYAN EIGHTFOLD PATH

(i) Right View

In Samyutta Nikaya 55.24 the Buddha declared that Sotapanna

Vision of Dhamma means that one has a basic understanding of the

Kamma-Vipaka. Another aspect of Right View is understanding

(ii) Right Thoughts

 Thoughts of loving-kindness, and benevolence towards all

Right Thoughts should also be fostered to avoid wrong

(iii) Right Speech

The Buddha said that the well-spoken word is timely, truthful,

(iv) Right Action

(v) Right Livelihood

 Human beings –– although slavery is now uncommon, sale of

The Buddha advised that wealth should be earned by legal

(vi) Right Effort

Evil thoughts are thoughts of attachment, ill-will,

(vii) Right Recollection42

 Feelings –– the arising and ceasing of pleasant, unpleasant