In order to attain the heaven states, one must have the Deva-Dhamma constantly in one’s heart. This means that one must develop a feeling of shame at doing evil (Hiri) and a feeling of dread of doing evil (Ottappa). One must not dare to do any evil, either in secret or in the open.

In taking refuge in the Buddha, Dhamma and Sangha, one should do so with a true devotional motive, and not with the idea that there is any magic power in them.

Furthermore, one who practises the Dhamma of the Realm of Sense Desires (Kamavacara-Khamma); which means that he is happy with sense pleasures; must be able to practise various techniques for preventing the arising of evil tendencies. If at any time, evil states arise, he should realise that he has turned towards the ways of misfortune.
on the other hand, when good tendencies arise, he should know that he has turned towards the ways of happiness.
The ways leading to sorrow and happiness are very close to each other, for, one’s evil tendencies arise to cut off one’s good states, and the good states, in turn, arise to cut off and replace the evil as soon as an opportunity is presented. Thus it is that one’s formations (Sankhara)1 are impermanent. By “formations”, is meant in this case, the good and evil which arises in one’s heart. This good and evil arises from one’s heart, and as they are impermanent, one’s heart is also impermanent. In other words, it is constantly fluctuating between these good and evil states.
Our Cittas function in this way because of the things which surround us; these being the objects of the senses. In other words, our physical bodies are the basis of internal sensations and the surrounding objects of our enviromment are the basis of external sensations. When these two come together, our bodies then respond to those objects which are perceived. Our bodies then fall away from the ways of happiness and go towards those of pain and sorrow.

Thus, we ought to have ways of behaving in accordance with Dhamma which apply to the surrounding objects of our environment ; for, we are not likely to be able to, live alone and single. We must have company and live in a society, where we have parents, husband or wife, children and grand-children, relatives and friends, property, wealth and countless other things.

Our bodies are the basis of internal sensations and the things of our environment are the basis of external sensations. Our bodies are then happy with sense pleasures; they dwell, only in the surrounding environment of objects, and it is; our bodies which bring the sense pleasures to us. This means that we can see, hear, smell, taste flavours and feel pleasant and painful sensations. Having received the mental objects (Dhammarammana) which depend on the previous sensations, there arises bodily and mental pleasure. Pleasure which arises from the senses is called worldly pleasure (Samisa-Sukha) ; it’s nature is changeable ; for having arisen, it can easily be lost and it is mixed with suffering (Dukkha). Therefore, one must always be watchful, for those things which lead to pleasures will also, in due course, lead one to pain. This includes all things which are within us; that is, within our bodies; and also those things which are external to us, these being the surrounding objects of our environment, all of which are impermanent.

If we want to grasp at and cling to things, so that we think of ourselves as possessing them, we are bound to go towards sorrow. Thus, we should not “hold – tight” to possessions, but let things follow their natural course.