When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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Appendix
449


Chapter 141
Remember Me Brāhmin As Awake
(A Buddha)
‘Could you be a heavenly being, sir?’
I will not be a heavenly being, Brāhmin.
‘Could you be a gandhabba, sir?’
I will not be a gandhabba, Brāhmin.
‘Could you be a yakkha, sir?’
I will not be a yakkha, Brāhmin.
‘Could you be a human being, sir?’
I will not be a human being, Brāhmin.
‘…What, then, could you be, sir?’
Brāhmin, I have abandoned those taints (fetters) because of which I might
have become a heavenly being; I have cut them off at the root, made them
like palm stumps, obliterated them so that they are no longer subject to
future arising.
I have abandoned those taints (fetters) because of which I might have
become a gandhabba … might have become a yakkha … might have
become a human being; I have cut them off at the root, made them like palm
stumps, obliterated them so that they are no longer subject to future arising.
Just as a blue, red, or white lotus flower, though born in the water and grown
up in the water, rises above the water and stands unsoiled by the water, even
so, though born in the world and grown up in the world, I have overcome the
world and reside unsoiled by the world.
Remember me, Brāhmin, as Awake (A Buddha).
(Reference: AN 4.36)


In this Teaching from Gotama Buddha, he shares that he will not be reborn again into any
realm of existence. He shares that he has awakened to Enlightenment as a Buddha.
What is a Buddha?
A “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened
being. A Buddha is an Arahant who has attained Enlightenment without any assistance of
Teachers but only through their own efforts of using the world as their Teacher and
perhaps Teachings of a previously awakened Buddha.
There are three primary criteria of what makes a Buddha a Buddha.
1.) A Buddha awakens to Enlightenment through their own independent journey without
the assistance of any Teachers, independently discovering The Teachings that lead to
Enlightenment.
A Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but
they have done so through their own independent journey without the assistance of any
Teachers, developing deep wisdom of what is needed to attain Enlightenment.
2.) A Buddha guides countless others to Enlightenment during their lifetime through
sharing their independently discovered Teachings that led to their own Enlightenment
during their independent journey.
A Buddha has the ability to guide countless beings to the attainment of Enlightenment
during their lifetime and after their death. A Buddha will dedicate the remaining time of
their life towards sharing their Teachings and guiding countless beings to Enlightenment.
3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be
continually shared assisting countless more beings to Enlightenment after their death.
A Buddha’s Teachings and Students will continue to guide countless people to
Enlightenment after a Buddha’s death. A Buddha has already done the hard work of
figuring out how to attain Enlightenment. You just need to learn and practice his
Teachings to improve the condition of the mind and your life.
A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened
One, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for
all beings and the world. They have deep wisdom to help the world through individuals
choosing to learn and practice their Teachings to attain Enlightenment.
They are considered Perfectly Enlightened because there are no outside influences that
have led to their awakening, so they have “Perfect Enlightenment” where their mind is
unaffected by any teachings outside of their own independently discovered Teachings
that led to their awakening.
A Buddha will have an excellent memory being able to recall countless past events and
situations with stunning accuracy. Unlike other humans, their memory does not fade and
is not overwritten.
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A Buddha will need to weave their way through a previous Buddha’s Teachings as all
things are affected by impermanence, thus, a previous Buddha’s Teachings will not be in
a pure condition.
A Buddha will be able to easily determine the condition of the mind of another person,
then be able to help them with Teachings to eliminate the unwholesome qualities of the
mind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the
condition of another being’s mind but only does so with an interest to help the other being
eliminate the unwholesome qualities from the mind and cultivate wholesome qualities in
the mind to guide one towards Enlightenment.
A Buddha will have a deep practice of their own Teachings, leading by example as a
living, breathing, walking example of their Teachings.
A Buddha will be able to make predictions of the future and understand the future
progress of the world as a whole while explaining past events and the current condition of
the world through their Teachings.
A Buddha will know this is their last life without being reborn into any realm of existence.
They will have insight into their previous lives and knowledge of their existence in those
previous lives. Their only goal will be to lead as many people to Enlightenment as possible
and to create a strong Community of humans with Enlightenment who will assist others to
attain Enlightenment and leave strong Teachings that will assist unEnlightened beings to
become Enlightened after a Buddha’s death.
When a Buddha arises in the world, this is your best opportunity to attain Enlightenment.
A Buddha will have independently realized their Enlightenment and will be experiencing
“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and
deep wisdom of how to attain Enlightenment through their independent realization of
Enlightenment.
A Buddha will be able to teach and guide all humans, who are interested to learn, towards
Enlightenment.
A Buddha arising in the world is extremely rare. The last Buddha currently known to the
world was Gotama Buddha who died over 2,500 years ago.
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Chapter 142
The Eight Kinds of Assemblies
Ānanda, these eight [kinds of] assemblies.
What are they?
They are the assembly of Khattiyas, the assembly of Brāhmins, the assembly
of Householders, the assembly of Ascetics, the assembly of heavenly beings
of the Realm of The Four Great Kings, the assembly of the Thirty‑Three Gods,
the assembly of Māras, the assembly of Brahmās (God).
I remember well, Ānanda, many hundreds of assemblies of Khattiyas … of
Brāhmins … of Householders … of Ascetics … of heavenly beings of the
Realm of The Four Great Kings … of the Thirty‑Three Gods … of Māras … of
Brahmās that I have attended; and before I sat down with them, spoke to
them or joined in their conversation, I adopted their appearance and
speech, whatever it might be.
And I instructed, inspired, fired, and delighted them with a discourse on The
Teachings.
And as I spoke with them, they did not know me and wondered: Who is it that
speaks like this — a heavenly being or a man?
And having thus instructed them, I disappeared, and still they did not know:
He who has just disappeared — was he a heavenly being or a man?
(Reference: AN 8.69)
In this Teaching from Gotama Buddha, he shares how he provided instruction in these
Teachings to many different communities of different beings.
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Chapter 143
The Marks of a Great Man
Thirty-Two Marks of A Buddha
And wise Teachers of other communities know these thirty-two marks, but
they do not know the karmic reasons for the gaining of them.
A.) Monks, in whatever former life, former existence or dwelling-place The
Tathāgata, being born a human being, undertook mighty deeds to
wholesome purpose, unwavering in wholesome conduct of body, speech
and mind, in generosity, self-discipline, observance of the fast-day, in
honoring parents, Ascetics and Brāhmins and the head of the clan, and in
other highly meritorious acts; by performing that (wholesome) Kamma,
heaping it up, lavishly and abundantly, at the breaking-up of the body after
death he was reborn in a happy state, in a heavenly world, where he was
endowed beyond other heavenly beings in ten respects: in length of
heavenly life, beauty, happiness, splendor, influence, and in heavenly sights,
sounds, smells, flavors and contacts. Falling away from there and coming to
be reborn here on earth, he acquired this mark of the Great Man:
(1) feet with level tread, so that he places his foot evenly on the ground, lifts
it evenly, and touches the ground evenly with the entire sole. Being endowed
with this mark, ... He cannot be impeded by any enemy or adversary from
within or without, from craving, anger, or ignorance (unknowing of true
reality), nor by any Ascetic or Brāhmin, any heavenly being, Māra or Brahma
(God), or any being in the world.
B.) Monks, in whatever former life...The Tathāgata, being born a human
being, lived for the happiness of the many, as a dispeller of fright and terror,
provider of lawful protection and shelter, and supplying all necessities, by
performing that (wholesome) Kamma, ... was reborn in a happy state, a
heavenly world … Falling away from there and coming to be reborn here on
earth, he acquired this mark of the Great Man: (2) on the soles of his feet are
wheels of a thousand spokes, complete with an outer-wheel and hub.
Being endowed with this mark, ... He has a large community: he is
surrounded by male and female Ordained Practitioners, male and female
Household Practitioners, heavenly beings and humans, asuras, nagas and
Gandhabbas.
C.) Monks, in whatever former life … The Tathāgata, being born a human
being, rejecting the taking of life and abstaining from it, and laying aside stick
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and sword, resided, kind and compassionate, having friendship and
compassion for all living beings, by performing that (wholesome) Kamma,
was reborn in a happy state … Falling away … from there and coming to be
reborn on earth, he acquired these three marks of the Great Man: (3)
projecting heels, (4) long fingers and toes, and (15) an excellently straight
body.
Being endowed with these marks, ... He is long-lived, long-enduring,
attaining a great age, … no foe, whether an Ascetic or Brāhmin, a heavenly
being, Māra or Brahma, or anyone in the world can possibly take his life.
D.) Monks, in whatever former life … The Tathāgata became a donor of fine
food, delicious and tasty, hard and soft, and of drinks, by performing that
(wholesome) Kamma, … he was reborn in a heavenly world … Falling away
from there and being reborn here on earth, he acquired this mark of the
Great Man: (16) the seven convex surfaces, on both hands, both feet, both
shoulders and his trunk.
Being endowed with this mark, He receives fine food and drinks.
E.) Monks, in whatever former life … The Tathāgata made himself beloved
through the four bases of compassion: generosity, pleasing speech,
beneficial conduct, and impartiality, … on returning to this earth he acquired
these two marks of the Great Man: (5) soft and tender hands and feet, and
(6) net-like hands and feet.
Being endowed with these two marks, … All his Students are well-disposed
to him: male and female Ordained Practitioners, male and female Household
Practitioners, heavenly beings and humans, asuras, nagas, and gandhabbas.
F.) Monks, in whatever former life … The Tathāgata became a speaker to the
people about their welfare, about Teachings, explaining this to people and
being a bearer of welfare and peacefulness to beings, a dispenser of
Teachings, … returning to this earth he acquired these two marks of the
Great Man: (7) high-raised ankles, and (14) upward-growing body-hairs.
Being endowed with these marks, ... As a Buddha, he becomes the chief,
foremost, highest, supreme among all beings.
G.) Monks, in whatever former life … The Tathāgata became a skilled
advocate of a craft, a science, a way of conduct or action, thinking: What
can I learn quickly and acquire, quickly practice, without undue weariness?
… on returning to earth, he acquires this mark of the Great Man: (8) legs like
an antelope’s.
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Being endowed with this mark, as a ruler he quickly acquires whatever things
are fitting for a ruler, the things that pertain to a ruler, delight him and are
appropriate to him. As a Buddha, likewise.
H.) Monks, in whatever former life … The Tathāgata approached an Ascetic
or Brāhmin and asked: Sir, what is the wholesome, what is the
unwholesome? What is blameworthy, what is not? What course is to be
followed, what is not? What, if I do it, will be to my lasting sorrow and harm,
what to my lasting peacefulness? ... on returning to this earth, he acquired
this mark of the Great Man: (12) his skin is so delicate and smooth that no
dust can adhere to his body.
Being endowed with this mark, … he will have great wisdom, extensive
wisdom, joyous wisdom, swift wisdom, penetrative wisdom, discerning
wisdom, and among all beings there will be none equal to him or wholesome
to him in wisdom.
I.) Monks, in whatever former life … The Tathāgata lived without anger,
perfectly unruffled, and even after many words had been spoken was not
abusive, or agitated, or wrathful, or aggressive, displaying neither anger nor
hatred nor resentment, but was in the habit of giving away fine, soft rugs,
cloaks, fine linen, cotton, silk and woolen stuffs, … on returning to this earth,
he acquired this mark of the Great Man: (11) a bright complexion, the color
of gold.
Being endowed with this mark, ... he will receive such fine stuffs.
J.) Monks, in whatever former life … The Tathāgata reunited those long-lost
with relatives, friends and companions who had missed them, reunited
mother with child and child with mother, father with child and child with
father, brother with brother, brother with sister and sister with brother, making
them one again with great rejoicing, … on returning to earth he acquired this
mark of the Great Man: (10) his male organs are enclosed in a sheath.
Being endowed with this mark, … he will have numerous sons (disciples),
more than a thousand sons, powerfully built heroes, crushers of the enemy
host.
K.) Monks, in whatever former life … The Tathāgata, considering the welfare
of people, knew the nature of each, knew each one himself, and knew how
each one differed: “This one deserves such-and-such, that one deserves so
and-so”, so he distinguished them, … on returning to earth he acquired
these two marks of the Great Man: (19) he is proportioned like a banyan-tree,
and (9) standing, without bending, he can touch and rub his knees with both
hands.
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Being endowed with these marks, … he will be wealthy and rich, and these
will be his treasures: confidence, morality, moral wrongdoing, moral concern,
learning, generosity and wisdom.
L.) Monks, in whatever former life The Tathāgata ... interested in the welfare
of the many, their advantage, comfort, freedom from bondage, thinking how
they might increase in confidence, morality, learning, generosity, in
Teachings, in wisdom, in wealth and possessions, in two-legged animals and
four-legged animals, in wives and children, in servants, workers and helpers,
in relatives, friends and acquaintances … on returning to earth he acquired
these three marks of the Great Man: (17) the front part of his body is like a
lion’s, (18) there is no hollow between his shoulders, and (20) his bust is
evenly rounded.
Being endowed with these marks, … he cannot lose anything: confidence,
morality, learning, generosity or wisdom - losing nothing, he will succeed in
all things.
M.) Monks, in whatever former life The Tathāgata … was one who avoided
harming beings by hand, by stones, stick or sword, … on returning to earth
he acquired this mark of the Great Man: (21) he has a perfect sense of taste.
Whatever he touches with the tip of his tongue he tastes in his throat, and
the taste is dispersed everywhere.
Being endowed with this mark, ... he will suffer little distress or sickness, his
digestion will be good, being neither too cold nor too hot. As a Buddha
likewise, he is also equable and tolerant of struggle.
N.) Monks, in whatever former life The Tathāgata … was accustomed to look
at people not with an attitude, suspicion, or disapproval, indirectly or
secretively but directly, openly and straight-forwardly, and with a kindly
glance, … on returning to earth he acquired these two marks of the Great
Man: (29) deep blue eyes, and (30) eyelashes like a cow’s.
Being endowed with these marks, ... he will be looked upon with love by the
common people; he will be popular with and loved by male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas.
O.) Monks, in whatever former life The Tathāgata … became the foremost in
skilled behavior, a leader in Right Action of body, speech and mind, in
generosity, virtuous conduct (moral conduct), observance of fasts, in
honoring father and mother, Ascetics and Brāhmins and the head of the clan,
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and in various other proper activities, … on returning to earth he acquired
this mark of the Great Man: (32) a head like a royal turban.
Being endowed with this mark, … he will receive the loyalty of male and
female Ordained Practitioners, male and female Household Practitioners,
heavenly beings and humans, asuras, nagas, and gandhabbas.
P.) Monks, in whatever former life The Tathāgata, … rejecting false speech,
put away lies and became a truth-speaker, wedded to the truth. reliable,
consistent, not deceiving the world, … on returning to earth he acquired
these two marks of the Great Man: (13) his body-hairs separate, one to each
pore, and (31) the hair between his brows white and soft like cotton-down.
Being endowed with these marks, ... he will be obeyed by male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas
Q.) Monks, in whatever former life The Tathāgata, … rejecting slander,
abstained from it, not repeating there what he had heard here to the
detriment of these, or repeating what he had heard there to the detriment of
those ... Thus he was a reconciler of those at variance and an encourager of
those at one, rejoicing in peace, loving it, delighting in it, one who spoke up
for peace … on returning to earth he acquired these two marks of the Great
Man: (23) forty teeth, and (25) no spaces between the teeth.
Being endowed with these marks, … his followers: male and female
Ordained Practitioners, male and female Household Practitioners, heavenly
beings and humans, asuras, nagas and gandhabbas will not be divided
among themselves.
R.) Monks, in whatever former life The Tathāgata, … rejecting harsh speech,
abstained from it, spoke what was blameless, pleasing to the ear, agreeable,
reaching the heart, courteous, pleasing and attractive to the multitude (many
people), … on returning to earth he acquired these two marks of the Great
Man: (27) his tongue was very long, and (28) he had a Brahma-like (God-like)
voice, like the karavika bird.
Being endowed with these marks, ... he will have a persuasive voice: all his
Students: male and female Ordained Practitioners, male and female
Household Practitioners, heavenly beings and humans, asuras, nagas and
gandhabbas will take his words to heart.
S.) Monks, in whatever former life The Tathāgata, … rejecting idle chatter,
spoke at the right time, what was correct and to the point, of Teachings and
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discipline, and what was bound up with profit…on returning to earth he
acquired this mark of the Great Man: (22) jaws like a lion’s.
Being endowed with this mark,...he cannot be overcome by any foe or
hostile thing from within or without, by craving, anger or ignorance
(unknowing of true reality), by any Ascetic or Brāhmin, heavenly being, Māra,
Brahma (God) or anything in the world.
T.) Monks, in whatever former life The Tathāgata, … rejecting wrong
livelihood, lived by Right Livelihood, refraining from cheating with false
weights and measures, from bribery and corruption, deception and
insincerity, from wounding, killing, imprisoning, lightway robbery, and taking
goods by force, … on returning to earth he acquired these two marks of the
Great Man: (24) even teeth, and (26) very bright canine teeth.
Being endowed with these marks, ... as a Buddha, his Students … male and
female Ordained Practitioners, male and female Household Practitioners,
heavenly beings and humans, asuras, nagas and gandhabbas will be pure.
(Reference: DN 30)
In this Teaching from Gotama Buddha, he shares certain aspects of his existence as a
Buddha and what lead to the acquiring of these characteristics.
From The Buddha’s description of these qualities, a Practitioner can learn wholesome
qualities to cultivate and practice in one’s life practice, to further develop on The Path to
Enlightenment. The Buddha is providing qualities he cultivated over several lifetimes that
led to him becoming a Buddha.
A Buddha’s journey to Enlightenment is not started and concluded in just one lifetime.
Instead, a Buddha attains Enlightenment through a pursuit of wisdom over several
lifetimes as described in this Teaching.
Due to the accumulation of wisdom over several lifetimes, the individual who is a Buddha
will be able to attain Enlightenment on their own without the guidance of any Teachers,
guide countless beings to Enlightenment based on their independently discovered
Teachings, and leave The Teachings in a condition that upon their death countless more
beings will be able to attain Enlightenment with their Teachings.
A Buddha’s deep wisdom is acquired through their own independent journey to
Enlightenment and then he will choose to share that wisdom for the remaining time of his
life, out of compassion for all other beings.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Chapter 144
Benefits for One’s Confidence in The Tathāgata
A thousand times the world in which the sun and moon revolve and light up
the quarters with their brightness is called a thousandfold minor world
system. In that thousandfold world system there are a thousand moons, a
thousand suns, a thousand Sinerus King of mountains, a thousand
Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand
Pubbavidehas, and a thousand four great oceans; a thousand four great
Kings, a thousand [heavens] of heavenly beings [ruled by] The Four Great
Kings, a thousand Tāvatiṃsa [heavens], a thousand Yāma [heavens], a
thousand Tusita [heavens], a thousand [heavens] of heavenly beings who
excite in creation, a thousand [heavens] of heavenly beings who control what
is created by others, a thousand Brahmā worlds.
A world that is a thousand times a thousandfold minor world system is called
a thousand‑to‑the‑second‑power middling world system. A world that is a
thousand times a thousand‑to‑the‑second‑power middling world system is
called a thousand‑to‑the‑third‑power great world system.
Ānanda, The Tathāgata can convey his voice as far as he would like in a
thousand‑to‑the‑third‑power great world system.
‘But in what way, Venerable Sir, can The Tathāgata convey his voice as far
as he would like in a thousand-to-the-third-power great world system?’
Here, Ānanda, The Tathāgata fills with his radiance a
thousand‑to‑the‑third‑power great world system. When those beings
perceive that light, then The Tathāgata projects his voice and makes them
hear its sound.
It is in such a way, Ānanda, that The Tathāgata can convey his voice as far as
he would like in a thousand‑to‑the‑third‑power great world system.
When this was said, the Venerable Ānanda said to The Perfectly Enlightened
One: ‘It is my good fortune! I am very fortunate that my Teacher is so
powerful and mighty.’
When this was said, the Venerable Udāyī said to the Venerable Ānanda:
‘What is it to you, friend Ānanda, that your Teacher is so powerful and
mighty?’
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When this was said, The Perfectly Enlightened One said to the Venerable
Udāyī: Do not say so, Udāyī! Do not say so, Udāyī!
Udāyī, if Ānanda were to die without being free of craving, then because of
his confidence he would exercise heavenly kingship among the heavenly
beings seven times and great kingship in this Jambudīpa (one of the great
continents) seven times.
However, in this very life Ānanda will attain Final Nibbāna (Final
Enlightenment).
(Reference: AN 3.80)
In this Teaching from Gotama Buddha, he shares that his voice can be heard across many
of the “world systems” (i.e. realms).
His close Student Ānanda is proud that his Teacher’s voice can be heard across multiple
realms.
The Buddha shares that Ānanda will attain Final Enlightenment in this life. This did
happen as it is shared in The Pāli Canon that Ānanda attained Enlightenment and then
Final Enlightenment after The Buddha’s death. The Buddha was able to foresee and
predict Ānanda attaining Final Enlightenment.
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Chapter 145
Recipient and the Fruit of Such Gift
Here, Ānanda, by giving a gift to an animal, the offering may be predicted to
repay a hundredfold.
By giving a gift to an unwholesome ordinary person, the offering may be
predicted to repay a thousandfold.
By giving a gift to a virtuous (practicing moral conduct) ordinary person, the
offering may be predicted to repay a hundred‑thousandfold.
By giving a gift to one outside [The Community] who is free from craving for
sensual pleasures, the offering may be predicted to repay a
hundred‑thousand times a hundred‑thousandfold.
By giving a gift to one who has entered upon the way to the realization of the
fruit of stream‑entry, the offering may be predicted to repay incalculably,
immeasurably.
What, then, should be said about giving a gift to a Stream‑Enterer? What
should be said about giving a gift to one who has entered upon the way to the
realization of the fruit of Once‑Returner … to a Once‑Returner … to one who
has entered upon the way to the realization of the fruit of Non‑Returner … to
a Non‑Returner … to one who has entered upon the way to the realization of
the fruit of Arahantship … to an Arahant … to a Paccekabuddha? What
should be said about giving a gift to a Tathāgata, accomplished and Fully
Perfectly Enlightened?
There are seven kinds of offerings made to The Community, Ānanda.
One gives a gift to a Community of both [male and female Ordained
Practitioners] headed by The Buddha; this is the first kind of offering made to
The Community.
One gives a gift to The Community of both [male and female Ordained
Practitioners] after The Tathāgata has attained Final Nibbāna (Final
Enlightenment); this is the second kind of offering made to The Community.
One gives a gift to The Community of Male Ordained Practitioners; this is the
third kind of offering made to The Community.
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One gives a gift to The Community of Female Ordained Practitioners; this is
the fourth kind of offering made to The Community.
One gives a gift, saying: Appoint so many male and female Ordained
Practitioners for me from The Community; this is the fifth kind of offering made
to The Community.
One gives a gift, saying: Appoint so many male Ordained Practitioners for me
from The Community; this is the sixth kind of offering made to The
Community.
One gives a gift, saying: Appoint so many female Ordained Practitioners for me
from The Community; this is the seventh kind of offering made to The
Community.
In future times, Ānanda, there will be members of the clan who are
‘yellow‑necks’, immoral, of unwholesome character. People will give gifts to
those unwholesome persons for the sake of The Community.
Even then, I say, an offering made to The Community is incalculable,
immeasurable. And I say that in no way is a gift to a person individually ever
more fruitful than an offering made to The Community.
There are, Ānanda, four kinds of purification of offering.
What four?
There is the offering that is purified by the donor, not by the recipient.
There is the offering that is purified by the recipient, not by the donor.
There is the offering that is purified neither by the donor nor by the recipient.
There is the offering that is purified both by the donor and by the recipient.
And how is the offering purified by the donor, not by the recipient?
Here the donor is virtuous (practicing moral conduct), of wholesome
character, and the recipient is immoral, of unwholesome character.
Thus the offering is purified by the donor, not by the recipient.
463


And how is the offering purified by the recipient, not by the donor?
Here the donor is immoral, of unwholesome character, and the recipient is
virtuous, of wholesome character.
Thus the offering is purified by the recipient, not by the donor.
And how is the offering purified neither by the donor nor by the
recipient?
Here the donor is immoral, of unwholesome character, and the recipient is
immoral, of unwholesome character.
Thus the offering is purified neither by the donor nor by the recipient.
And how is the offering purified both by the donor and by the recipient?
Here the donor is virtuous, of wholesome character, and the recipient is
virtuous, of wholesome character.
Thus the offering is purified both by the donor and by the recipient.
These are the four kinds of purification of offering.
That is what The Perfectly Enlightened One said. When The Fortunate One
had said that, The Teacher said further:
When a virtuous person to an unwholesome person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
The donor’s virtue purifies the offering.
When an unwholesome person to a virtuous person gives
With untrusting heart, a gift unrighteously obtained,
Nor places confidence that the fruit of action is great,
The recipient’s virtue purifies the offering.
When an unwholesome person to an unwholesome person gives
With untrusting heart, a gift unrighteously obtained,
Nor places confidence that the fruit of action is great,
Neither’s virtue purifies the offering.
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When a virtuous person to a virtuous person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
That gift, I say, will come to full fruition.
When a passionless person to a passionless person gives
With trusting heart, a gift righteously obtained,
Placing confidence that the fruit of action is great,
That gift, I say, is the best of worldly gifts.
(Reference: MN 142)
In this Teaching from Gotama Buddha, he shares how a gift increase in benefit as the
being who is the recipient has increasing amounts of virtuous moral conduct and
wholesome character. He describes how an offering is purified.
Starting with an animal and progressing to an actual Buddha, Gotama Buddha provides
guidance to help Students understand that the benefits one experiences increases.
Making an offering to an animal would help a Practitioner to eliminate craving/desire/
attachment, but there is no ability to learn The Teachings from an animal. The Buddha
then progress through multiple beings such as an unwholesome person, one practicing
virtuous moral conduct, one outside of The Community of Practitioners who is free from
craving for sensual pleasures, a Stream-Enterer, a Once-Returner, a Non-Returner, an
Arahant, a Paccekabuddha, a Fully Perfectly Enlightened Buddha.
To attain Enlightenment, a Practitioner will need a well developed practice of generosity.
Without a practice of generosity, one would not be able to attain Enlightenment because
the mind will continue to have craving/desire/attachment holding on to resources and
being unwilling to share. The mind will continue to be selfish, therefore, it cannot
experience Enlightenment.
As a Practitioner develops their practice of generosity, The Buddha suggests that one do
so with discernment (i.e. wise decision making).
It would be unwise and not practicing the middle way, if one was to attempt to practice
generosity without discernment.
The Buddha provides guidance of how offerings are beneficial for your practice.
The ideal situation would be that the individual you make an offering to is practicing
wholesome moral conduct and that you are practicing wholesome moral conduct. This
ensures the offering is purified by both the donor and recipient. This would include
making offerings to Practitioners who are Stream-Enterers, Once-Returners, Non-
Returners, and Arahants. Should you live during the lifetime of a Buddha, it is highly
beneficial to make an offering to a Buddha.
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The reason gifts to these individuals is beneficial is that it brings you in close contact with
Practitioners who are practicing The Teachings closely so that you can gain insight and
wisdom about The Teachings to implement into your own life practice. Through you
making offerings to Practitioners who are in one of The Four Stages of Enlightenment, you
are able to build a relationship, observe their practice, and ask them questions to help
you learn, all to improve your life practice.
There is nothing mystical or magical about making offerings to these individuals, but
instead, by making offerings to them you will be in close proximity, such that, you will be
able to learn The Teachings to benefit your own life.
The Buddha shares other variations helping you see the options of how giving can be of
benefit or not.
An offering can be purified by just the donor or recipient if either of them are practicing
virtuous moral conduct and are of a wholesome character. If the donor or recipient are
immoral and of unwholesome character, the offering is not purified by them but instead, is
purified by the one who is practicing virtuous moral conduct and are of a wholesome
character.
If the donor and recipient are immoral and of unwholesome character, the offering is not
purified at all.
The Buddha describes that an offering made by a donor and received by a recipient who
are both practicing virtuous moral conduct and are of a wholesome character, both the
donor and recipient fully purify the offering.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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Chapter 146
The Rare Appearance of Five Treasures
Licchavis, the appearance of five treasures is rare in the world.
What five?
(1) The appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One is
rare in the world.
(2) A person who can teach The Teachings and discipline proclaimed by a
Tathāgata is rare in the world.
(3) When The Teachings and discipline proclaimed by a Tathāgata has been
taught, a person who can understand it is rare in the world.
(4) When The Teachings and discipline proclaimed by a Tathāgata has been
taught, a person who can understand it and practice in accordance with The
Teachings is rare in the world.
(5) A grateful and thankful person is rare in the world.
Licchavis, the appearance of these five treasures is rare in the world.
(Reference: AN 5.195)


In this Teaching from Gotama Buddha, he shares The Rare Appearance of Five Treasures.
1.) The arising of a Buddha, a Perfectly Enlightened One, is extremely rare in the world.
The last Buddha currently known to the world existed over 2,500 years ago. The world is
currently unaware of a Buddha that has arisen since Gotama Buddha.
2.) A person who can share these Teachings that guide others to Enlightenment on The
Path to Enlightenment, as declared and proclaimed by a Buddha, is rare in the world.
3.) A person who can understand The Path to Enlightenment, as declared and proclaimed
by a Buddha, is rare in the world. To understand these Teachings requires determination,
dedication, and diligence from a Practitioner who is willing to invest significant amounts
of time, effort, and energy to the development of their life practice.
4.) A person who can practice The Path to Enlightenment, as declared and proclaimed by
a Buddha, is rare in the world. A Practitioner will need to apply focus and attention to
learn, reflect, and practice these Teachings making gradual improvements over a
significant period of time.
5.) A person who is grateful and thankful is rare in the world. Learning and practicing
these Teachings is challenging. Oftentimes, the unEnlightened mind struggles and has
difficulties along the way. The pollution of mind hinders a Practitioner from being able to
see clearly and when faced with challenges, it can be seen by the unEnlightened mind as
the best answer is to give up.
I do not suggest a Practitioner views The Path to Enlightenment in this way. The
challenges and struggles are part of this path and moving the mind to Enlightenment.
When the mind is struggling the most, that is when it is gaining the most wisdom to make
improvements. While the struggles can sometimes feel overwhelming, if one does the
work, on the other side of the struggles is more peacefulness and calm as the mind will
have gained significant amounts of wisdom during the difficulties it faced.
Giving up on The Path to Enlightenment is to relegate oneself to continued
discontentedness in this life and future lives. That is an option that one is free to make,
however, would it be wise?
This Teaching can help a Practitioner understand that a true Buddha is rare in the world.
While some have considered all Enlightened beings to be a Buddha, this is not what “The
Buddha” taught. He taught that it is extremely rare for a Buddha to arise in the world. He
did not share that all Enlightened beings are a Buddha. A Buddha is a unique individual as
shared previously in this book and book series. (See Chapter 99 of this book.)
Additionally, one might think it would be wise to change or modify a Buddha’s Teachings.
This is not what The Buddha shared or recommended. In this Teaching and others, you
can understand that it is only a Buddha’s Teachings that lead to Enlightenment. It would
be unwise for anyone to think that their wisdom is, such that, modifying a Buddha’s
Teachings would be wise or even helpful in any way. A Buddha’s Teachings are timeless,
in that, they are describing The Natural Laws of Existence. Whether a Buddha taught
2,500 years ago or 25,000 years ago, the natural laws they describe that lead to
Enlightenment do not change. They are permanent.
468


Therefore, when a Buddha declares Teachings, they are describing The Natural Laws of
Existence as they exist. A Buddha can clearly observe these natural laws and explains
them in clear, concise, and precise language that should be learned, reflected upon, and
practiced to observe the truth for yourself as the condition of the mind and your life
gradually improve.
There should never be a time when an individual should attempt to modify or change a
Buddha’s Teachings, because doing so, would only cause harm to that individual and
countless others who choose to learn the mixed, diluted, and watered down Teachings. It
is a Buddha’s Teachings that lead to Enlightenment, not modifications to a Buddha’s
Teachings.
There is no being who is wise enough to adjust, modify, or change a Buddha’s Teachings,
such that, it would be beneficial in any shape, form, or fashion.
A Buddha shares Teachings with an unpolluted mind out of compassion for the world. A
Buddha is Perfectly Enlightened. Their mind is unaffected by any outside influences.
Therefore, they can observe the true path to Enlightenment and their Teachings illuminate
that path for all others.
A Buddha has already done the hard work of figuring out how to attain Enlightenment.
You just need to learn and practice his Teachings to improve the condition of the mind
and your life.
Buddha, Buddhahood, or Buddha Nature: Some traditions of these Teachings consider
all people to be a Buddha and when you attain Enlightenment, you are a Buddha. This is
not what Gotama Buddha taught.
Gotama Buddha was often referred to as “Ascetic Gotama” during his lifetime. Prior to
giving up his royal heritage, he was known as Siddhartha Gotama. Upon leaving the royal
palace to seek a better understanding of life through attaining Enlightenment, he was
known as “Ascetic Gotama” or in other words “Monk Gotama”. Some people referred to
him as Teacher or Master Teacher Gotama.
He would most often refer to himself as “The Tathāgata”.
The term Tathāgata is often thought to mean “one who has discovered the truth”, “one
who shares the truth”, “one who has thus gone”, or “one who has thus come”. This is
understood as signifying that The Tathāgata is beyond all coming and going - beyond
impermanence sharing the truth of The Natural Laws of Existence that lead to
Enlightenment. There are, however, other interpretations, and the precise original meaning
of the word is not certain.
Gotama Buddha is quoted on numerous occasions in The Pāli Canon (the source of his
Teachings) as referring to himself as “The Tathāgata” instead of using the pronouns me, I,
or myself. This may be meant to emphasize by implication that The Teaching is spoken by
one who has transcended the human condition, one beyond the otherwise endless Cycle
of Rebirth and death, (i.e. beyond discontentedness of mind).
The term Tathāgata has a number of possible meanings.
469


Gotama Buddha understood the use of the pronouns, me, I, or myself is unfitting to refer
to the human condition as there is “no self”, as explained in the previous chapter titled
“The Four Noble Truths: Establishing Right View” and “Ego: Ego Serves No Purpose” on
The Teachings of “non-self”. The term Tathāgata is a way to refer to himself without using
the pronouns me, I, or myself.
Other meanings for the term Tathāgata include:
- He who has arrived in such a fashion, (i.e. who has worked his way upwards to
perfection for the world’s good).
- He who by the path of knowledge has come at the real understanding of things.
- He who has won Truth.
- He who has discerned Truth.
- He who declares Truth.
Regardless of what the term Tathāgata means or whether you refer to Gotama Buddha as
a Teacher or Master Teacher, he rarely, if ever, even referred to himself as a Buddha and
he never referred to people who attained Enlightenment as a Buddha.
So, the man we appreciate, respect, and have admiration for because he shared his
Teachings with the world to fully liberate the mind to attain the mental state of
Enlightenment rarely, if ever, even refer to himself as a Buddha and never referred to
another person who had attained Enlightenment during his lifetime as a Buddha.
The use of the term Buddha to refer to Ascetic Gotama or Monk Gotama was mostly
applied to him after his death in 483 BCE. It was after his death that people widely
referred to him as a Buddha.
Master Teacher Gotama Buddha never referred to people who attained Enlightenment as
a Buddha. He did not refer to Enlightenment as Buddhahood. He did not teach that
people have Buddha Nature. He did not tell people they are potentially a Buddha. He
rarely, if ever, even referred to himself as a Buddha and all these uses of the title Buddha
referring to a person who has attained Enlightenment is not what Gotama Buddha taught.
You will not find these Teachings and use of the term Buddha for an Enlightened being in
the source of his Teachings within The Pāli Canon because Gotama Buddha did not teach
that everyone is a Buddha, that one would attain Buddhahood, or use the term Buddha
Nature to refer to Enlightenment. A person who has attained Enlightenment at the highest
stage with the guidance of Teachers would be referred to as an Arahant or perhaps an
Enlightened person or an Enlightened being.
Because Gotama Buddha did not teach in this way to use the title Buddha, the title
Buddha should not be used to refer to someone who has attained Enlightenment (i.e. is
Enlightened) but one could be considered an Arahant.
Gotama Buddha left his royal palace, attained Enlightenment on his own through a 6-year
pursuit of hard work and dedication bringing him close to death, taught countless people
how to attain Enlightenment during his lifetime, left Teachings that would help countless
people after his death to attain Enlightenment, established the ordained path for
individuals to attain Enlightenment as Ascetics which is still alive today, and most
importantly he was the deepest Practitioner ever known to humankind of The Teachings
he shared. He was the discoverer, originator, and declarer of The Path to Enlightenment.
470


There is no one that has come after Gotama Buddha or will come after Gotama Buddha
that has had the same dedication and commitment to sharing The Teachings that lead to
Enlightenment as Gotama Buddha did - a true Buddha. There is no one that has or will
have as much of an impact to benefit all of humanity in the same way as Gotama Buddha,
a true Buddha, including the expected appearance of the next Buddha Maitreya.
To refer to another human who has merely attained Enlightenment as a Buddha, as
attained Buddhahood, or having Buddha Nature is to disrespect and minimize the hard
work and effort our Master Teacher Gotama Buddha exhibited during his 45-years of
Teaching, whose Teachings have drastically improved the existence of countless human
beings over the past 2,500 years, and will continue to have an impact well into the future
of humanity.
If someone refers to themselves as a Buddha, having attained Buddhahood, or having
Buddha Nature is to place themselves on the same level as the individual who is admired
and respected across the entire world for a lifetime of dedication and service to others,
whose Teachings have stood the test of time even now, over 2,500 years later. Gotama
Buddha was a true and real Buddha.
You are not a Buddha and will never be a Buddha. You will not attain Buddhahood. You
do not have Buddha Nature. You can attain Enlightenment as an Enlightened being
considered an Arahant but your work and effort will never amount to the impact shared in
the world as that of a true Buddha who attains Enlightenment through their own
independent journey while guiding countless other beings to attain Enlightenment.
Referring to oneself as a Buddha, having attained Buddhahood, or having Buddha Nature
is to do so with ego and, therefore, it is widely known an individual who does so is not
even Enlightened.
If one has ego placing themselves on the same level as Gotama Buddha, a true Buddha,
they still have ego and cannot have even attained Enlightenment.
To attain Enlightenment, one needs to dissolve the ego. If someone refers to themselves
as a Buddha, having attained Buddhahood, or having Buddha Nature, the ego is still
present and has not yet been dissolved. Therefore, you can consider that a person who
claims to be a Buddha, having attained Buddhahood, or has Buddha Nature that they are
not yet even Enlightened, and lack the appreciation, respect, and admiration as exists for
the man once known as Siddhartha Gotama, Ascetic Gotama, Monk Gotama, Teacher
Gotama, Master Teacher Gotama, or The Tathāgata.
Gotama Buddha rarely, if ever, referred to himself as a Buddha, why would anyone else
refer to themselves as a Buddha unless there is craving and ego to put themselves on the
same level as Gotama Buddha. If there is craving or ego, one cannot even be Enlightened
so how could they be a Buddha?
The Chapter titled “Enlightenment: What is Enlightenment?”, shared previously in this
book series, has many characteristics of what is a true and real Buddha. To be considered
a Buddha, one would need to meet those criteria found in Volume 1 - Chapter 3.
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Chapter 147
A Helpful Person
That is so, Ānanda, that is so! When one person, owing to another, has gone
for refuge to The Buddha, The Teachings, and The Community, I say that it is
not easy for the former to repay the latter by paying homage (respect) to him,
rising up for him, according him respectful salutation and polite services, and
by providing robes, almsfood, resting places, and medicinal supplies.
When one person, owing to another, has come to abstain from killing living
beings, from taking what is not given, from misconduct in sensual pleasures,
from false speech, and from liquor, wine, and intoxicants (substances that
cause heedlessness), which are the basis of heedlessness I say that it is not
easy for the former to repay the latter by paying homage (respect) to him,
rising up for him, according him respectful salutation and polite services, and
by providing robes, almsfood, resting places, and medicinal supplies.
When one person, owing to another, has come to possess unwavering
confidence in The Buddha, The Teachings, and The Community, and to
possess the virtues praised by Noble Ones, I say that it is not easy for the
former to repay the latter by paying homage (respect) to him, rising up for
him, according him respectful salutation and polite services, and by
providing robes, almsfood, resting places, and medicinal supplies.
When one person, owing to another, has become free from doubt about
discontentedness, about the cause of discontentedness, about the
elimination of discontentedness, and about the way leading to the
elimination of discontentedness, I say that it is not easy for the former to
repay the latter by paying homage (respect) to him, rising up for him,
according him respectful salutation and polite services, and by providing
robes, almsfood, resting places, and medicinal supplies.
(Reference: MN 142)


In this Teaching from Gotama Buddha, he shares a progression of how one can develop
their life practice.
1.) Decide to go to The Buddha, The Teachings, and The Community for refuge, is to seek
protection of the mind through learning, reflecting, and practicing these Teachings to train
the mind.
2.) Practice The Five Precepts to improve one’s moral conduct significantly reducing
unwholesome decisions, therefore, significantly reducing the unwholesome results one
experiences in life.
3.) As one observes the improvements to the condition of the mind and their life through
learning, reflecting, and practicing these Teachings, a Practitioner can gain confidence in
The Buddha, The Teachings, and The Community.
4.) As one observes the accumulated improvements to the condition of one’s mind and
life, this can help to eliminate the fetter/taint/pollution of mind described as “doubt” which
leads to the elimination of discontentedness.
Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.
Confidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain
Enlightenment.)
What does it mean to take refuge in The Buddha, The Dhamma, and The Sangha
and is there a ceremony to do this?
Refuge: Shelter or protection from danger or distress. A place that provides shelter or
protection. Something to which one can receive help in difficulty.
Buddha: A being who has attained Enlightenment on their own without the assistance of
Teachers to independently discover Teachings that lead to their own Enlightenment, with
the ability to share their independently discovered Teachings that lead countless others to
Enlightenment during their lifetime and after their death. The last Buddha currently known
to the world existed 2,500 years ago, whom I refer to as Master Teacher Gotama Buddha
or Gotama Buddha. (You will see other ways people refer to him.)
Dhamma: The Teachings of Gotama Buddha based on The Natural Laws of Existence that
lead to awakening of the mind, Enlightenment.
Sangha: The entire community of Practitioners to include Ordained Practitioners and
anyone who has attained one (1) of The Four Stages of Enlightenment, this includes
Household Practitioners. These are the Teachers who can guide others to attain
Enlightenment through The Teachings of Gotama Buddha.
When we say, take refuge in The Buddha, The Dhamma, and The Sangha we are saying
that one’s mind can be protected through having confidence in The Buddha, through
learning The Dhamma, and through seeking guidance from The Sangha.
One would need to take refuge in all three, not just one. This is also referred to as the
Triple Gem or the Triple Jewel.
473


When one learns and practices these Teachings with guidance from Teachers, the mind
can reside permanently peaceful, calm, serene, and content with joy. The mind is
unshakable because on this path you will know the “truth” and have deep wisdom. The
mind will be unshakable meaning nothing and no one can ever cause the mind to be
angry, frustrated, irritated, annoyed, or have even the slightest stress or
discontentedness.
The mind will be protected from these and all other discontent feelings like boredom,
loneliness, guilt, shame, fear, shyness, jealousy, resentment, anxiety, etc. Absolutely
nothing will ever negatively affect the mind once it is experiencing Enlightenment. The
Enlightened mind is fully protected.
If one seeks refuge in The Buddha, The Teachings, and The Community, the mind will be
permanently protected through your own learning and practice to attain Enlightenment as
you are guided by the Teachers of The Sangha.
The mind will be unshakable.
People throughout time have come up with rites, rituals, ceremonies, or worship that they
say are an acknowledgment of taking refuge in The Buddha, The Teachings, and The
Community. However, these were not taught by Gotama Buddha and is only something
that people developed along the way. There is no benefit to a ceremony. A ceremony
does not have the power to change anything about the mind. It is only through learning
and practicing The Teachings that the mind can develop and improve its condition to
experience Enlightenment.
One of the aspects of the mind Gotama Buddha taught to eliminate in order to attain
Enlightenment is:
Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,
ceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed
practice of The Eight Fold Path.)
One needs to eliminate this fetter, or pollution, from their life practice to even attain the
first Stage of Enlightenment. This is one of The Ten Fetters. All Ten Fetters need to be
eliminated to attain Enlightenment. If the mind thinks that rites, rituals, ceremonies, or
worship is going to improve the condition of the mind and progress a Practitioner to
Enlightenment, the mind still has the pollution of “Wrong behavior and observances”.
Therefore, the Practitioner’s mind is not Enlightened and will not be Enlightened until this
pollution, or “wrong view”, is removed from the mind.
Taking refuge to Gotama Buddha would be to learn and practice The Teachings. In this
way, the more you learn and practice the more and more protected the mind will become.
A ceremony cannot do that for you. It is only through your own dedication and
commitment to learning and practicing that will allow one to have protection of the mind
taking refuge in The Buddha, The Teachings, and The Community.
All human beings can take refuge in The Buddha, The Teachings, and The Community. All
human beings should take refuge in The Buddha, The Teachings, and The Community.
This is the only way for the entire world to experience “worldwide peace”.
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Chapter 148
This Holy Life is Lived for the
Abandoning of Existence
This world is burning.
Harmed by contact, it calls disease a ‘self.’
By whatever means it understands (any thing), it becomes otherwise than
that.
Becoming otherwise, the world is attached to becoming harmed by
existence and yet has excitement in that very existence.
Where there’s excitement, there is fear.
What one fears is stressful.
This holy life is lived for the abandoning of existence.
Whatever Ascetics or Brāhmans say that liberation from existence is by
means of existence, all of them are not released from existence, I say.
And whatever Ascetics or Brāhmans say that escape from existence is by
means of non-existence, all of them have not escaped from existence, I say.
For this stress comes into play in dependence on every gain of material
possessions.
With the ending of every craving/desire, there’s no stress coming into play.
Look at this world: Beings, afflicted with thick ignorance (unknowing of true
reality), are unreleased from passion for what has come to be.
All levels of existence, anywhere, in any way, are impermanent, stressful,
subject to change.
Seeing this - as it’s come to be - with Right Wisdom, one abandons craving
for existence, and doesn’t have excitement in non-existence.
From the total ending of craving comes fading and elimination without
remainder: liberation (Enlightenment).
475

For the Monk who is liberated through lack of craving/desire, there’s no
further existence.
He has conquered Māra, won the battle, having gone beyond existences:
Such.
(Reference: UD 3.10)


In this Teaching from Gotama Buddha, he shares a Teaching after having emerged from
seven (7) days of continuous meditation without a break. Having observed the extensive
amount of craving, anger, and ignorance (unknowing of true reality) that exists in the world
through the third eye or inner eye, he shared this Teaching declaring that “the world is
burning”.
Craving, anger, and ignorance (unknowing of true reality) are most commonly referred to
as The Three Poisons but are also referred to as The Three Unwholesome Roots and The
Three Fires. Here, The Buddha’s reference to “the world is burning” relates to The Three
Fires of craving, anger, and ignorance (unknowing of true reality) which are burning
throughout the mind of countless individuals in the world causing nothing but destruction
in its wake. Having seen the world greatly affected by craving, anger, and ignorance
(unknowing of true reality), The Buddha shares how eliminating craving/desire/attachment
liberates the mind from all discontentedness and further existence in The Cycle of
Rebirth.
The following content will be a line by line explanation of The Teachings of The Buddha.
“Harmed by contact, it calls disease a ‘self.’”: The mind has the fetter of “Personal
Existence View” (i.e. a self) and despite the harm experienced through existence the mind
wants to hold on to existing in this world thinking that is permanent. The self, known as
the fetter/taint/pollution of “Personal Existence View”, is a disease of the mind that needs
to be eliminated to experience liberation (i.e. Enlightenment).
“By whatever means it understands (any thing), it becomes otherwise than that.”: The
mind experiences thick ignorance (unknowing of true reality) being unable to understand
anything with true clarity. Whatever the unEnlightened mind thinks it understands or
comprehends, it does not truly understand because it is looking through the pollution of
craving, anger, and ignorance (unknowing of true reality) forming countless
misperceptions. Beings are stuck in the continuous cycle of birth and death unable to see
clearly how to escape due to not being able to see or comprehend clearly.
“The world is attached to becoming harmed by existence and yet has excitement in that
very existence.”: People in the world experience significant harm and displeasure due to
craving/desire/attachment yet continue to hold on to existence in this world with
excitement.
“Where there’s excitement, there is fear.”: If one has excitement to exist in this world, then
one will have fear of losing existence. The mind will hold on to existence with craving/
desire/attachment fearing death.
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“What one fears is stressful.”: Through the mind holding on to existence with craving/
desire/attachment this produces fear and stress in the mind. The mind is discontent yet
continues to hold on.
So despite the harm beings experience in this world, the heavily polluted mind defiled
with craving, anger, and ignorance (unknowing of true reality), continues to want to hold
on to what’s causing the hurt, pain, and harm. That is existence in this world rather than
eliminating craving/desire/attachment to escape all hurt, pain, and harm.
“This holy life is lived for the abandoning of existence.”: Learning, reflecting, and
practicing these Teachings is to develop your life practice and attain Enlightenment to
progress towards letting go of craving/desire/attachment for existence in the world. One
aspect of The Path to Enlightenment is to let go of wanting to continue to exist.
“Whatever Ascetics or Brāhmans say that liberation from existence is by means of
existence, all of them are not released from existence, I say.”: For any Teacher who
teaches that liberation of the mind happens through existence in the world, The Buddha
shares that, their mind is not yet liberated or Enlightened. Those beings are not yet
released from existence in The Cycle of Rebirth.
“And whatever Ascetics or Brāhmans say that escape from existence is by means of non-
existence, all of them have not escaped from existence, I say.”: For any Teacher who
teaches that liberation of the mind happens through non-existence in the world, The
Buddha shares that, their mind is not yet liberated or Enlightened. Those beings have not
yet escaped from existence in The Cycle of Rebirth.
“For this stress comes into play in dependence on every gain of material possessions.”:
As the mind has craving/desire/attachment for gain of material possessions, the mind
creates its own stress. A mind that experiences excitement in accumulating material
possessions still has craving/desire/attachment to exist in the world and will not be
interested in letting go of existence. The mind will continue to experience fear, stress, and
other forms of discontentedness.
“With the ending of every craving/desire, there's no stress coming into play.”: Through
training of the mind to eliminate craving/desire/attachment, the mind will not experience
any stress because it has been trained to let go. When there is no more holding on with
craving/desire/attachment, all stress is eliminated.
“Look at this world: Beings, afflicted with thick ignorance (unknowing of true reality), are
unreleased from passion for what has come to be.”: UnEnlightened beings continue to be
negatively affected by the unknowing of true reality that their own cravings/desires/
attachments are keeping them trapped and unreleased from the constant cycle of pain,
misery, and displeasure.
“All levels of existence, anywhere, in any way, are impermanent, stressful, subject to
change.”: All beings that exist no matter which realm of existence are impermanent and
are experiencing discontentedness. The unEnlightened mind craves and desires
permanent existence yet all existence in The Cycle of Rebirth is impermanent.
“Seeing this - as it's come to be - with Right Wisdom, one abandons craving for
existence, and doesn't have excitement in non-existence.”: When a Practitioner sees the
truth and acquires the wisdom of these Teachings that conditioned objects are
477


Now that you have completed reading (Volume 11) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
479


Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
480


Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
481


David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
482


The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
483


- People can travel worldwide.
- Information can be shared worldwide in an instant.
- Commonly spoken language among a large percentage of the worldwide
population and this is only growing.
These criteria did not exist during the lifetime of Gotama Buddha and it is
only now that the world has come into an age where his original goal is
realistically possible.
But, during Gotama Buddha’s lifetime it seems they had something that we
may not have….
The people during Gotama Buddha’s lifetime had perseverance and
dedication to learning, reflecting, and practicing The Teachings to realize the
results of experiencing the Enlightened mind. They were not afraid of hard
work.
With our modern day conveniences, I am unsure how many people are
willing to apply their determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience the Enlightened mind.
When a being decides they are finished with the sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,
jealousy, resentment, etc., that is the time when one can turn towards The
Teachings and goal of experiencing Enlightenment.
Through each individual deciding to learn and practice The Teachings of
Gotama Buddha, as a collective world, our species will gradually evolve. We
evolve to a higher consciousness where we train the mind to not harm others
through our intentions, speech, nor actions.
Through each individual deciding to learn, reflect, and practice The
Teachings of Gotama Buddha, each person benefits and we all benefit as
there will be less and less harm in the world.
Through individuals deciding to focus on developing a comprehensive
approach to learning and practicing The Teachings of Gotama Buddha with
guidance from a Teacher, your life drastically improves and the entire world
improves essentially creating “heaven on earth”.
We do not need to “fix” the world. That is not the problem. The problem is
the unEnlightened mind does not understand The Natural Laws of Existence
and it is quite a struggle to live in a world that one does not understand.
484


Through learning and practicing The Teachings of Gotama Buddha, a
Practitioner comes to deeply understand The Natural Laws of Existence to
acquire wisdom that will end the struggles and misery one may face on a
regular basis.
Are you ready to apply determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience Enlightenment?
If one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is
nothing to do.
But, if you are interested to eliminate these unwelcomed feelings from the
mind, then I suggest you turn towards The Path to Enlightenment and apply
your dedication and diligence to learning, reflecting, and practicing The
Teachings of Gotama Buddha.
And then, as all of humanity gradually experiences Enlightenment we will
have accomplished “the goal”.
“An entire species of Enlightened beings”.
485


Why Have I Decided to Teach The Path to
Enlightenment as Taught by Gotama Buddha?
I have chosen to share these Teachings out of compassion for the world.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
And due to this compassion, it is important to share Teachings that are
based in wisdom, not belief.
There are countless traditions and ways of sharing those traditions
throughout the world. All of these, in one form or another, are essentially
sharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No
Harm and 3.) Be a Good Moral Person.
However, the way each tradition is shared and the clarity of those teachings
is unique to each tradition.
The Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)
over 2,500 years ago as documented in The Pāli Canon, is the most clear,
concise, and precise Teachings I have ever encountered that leads exactly
where he said they do, to Enlightenment.
The Enlightened mind is peaceful, calm, serene, and content with joy -
permanently. The Enlightened mind will no longer experience any discontent
feelings such as sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,
anxiety, etc.
This is accomplished through not believing The Teachings of The Buddha but
instead, through learning, reflecting, and practicing to discover the truth. The
mind can be trained to eliminate all the conditions that are causing it to be
stuck in the unEnlightened state. Through eliminating the pollution of mind
by training the mind, one can experience liberation of mind, freedom from
strong feelings, peace, Enlightenment.
The Buddha’s Teachings are the only Teachings that I have encountered that
do not rely on belief. With belief, one does not know what is true or false
because they are just believing. Instead, Gotama Buddha’s Teachings are
shared in such a way that, a Practitioner can investigate and examine them
to determine the truth which leads to wisdom and thus, Enlightenment. If one
was to only believe The Teachings of The Buddha, they could not acquire
wisdom nor attain Enlightenment.
486


These Teachings are perfectly suited for today’s society where there is a
proliferation of misinformation and untruths. These Teachings, with guidance
from a Teacher, guide a Practitioner to independently discover the truth
through deeply investigating The Natural Laws of Existence (i.e. The
Teachings of The Buddha). Through doing this inner work on The Path to
Enlightenment, one can discover that these Teachings are the solution to the
challenges we experience in the world and the solutions of how to heal from
what hurt us so that we never need to hurt again. The mind can completely
and entirely eliminate 100% of all discontent feelings once it is Enlightened.
This cannot be accomplished through belief.
Instead, a Practitioner needs to be determined, dedicated, and diligent to
doing the inner work to develop the mind and progress towards the
Enlightened mental state by acquiring wisdom.
As far as I have discovered, there are no other teachings on the planet that
can guide an individual to the complete elimination of discontent feelings
through independently verifying the teachings to acquire wisdom. The
Buddha did something very unique during his lifetime that no other person or
Teacher has accomplished.
He independently attained Enlightenment, dedicated the rest of his life to
sharing his independently discovered Teachings guiding countless people to
Enlightenment, and he left his Teachings in such a condition that countless
more people have attained Enlightenment after his death. He meets all the
criteria of a true Buddha. Gotama Buddha was a true Buddha.
My work during this life has been to rediscover these Teachings, in such a
way, that they can now be shared worldwide in the international language of
English so that countless people all throughout the world can attain
Enlightenment during this lifetime and after my death.
The only way to accomplish this goal is to share Teachings that are not
based in belief but instead, are based in independently verifiable truth so that
a Practitioner can acquire wisdom.
These Teachings are clear, concise, and precise. They invite investigation
and examination. Through doing this work, one can gradually train the mind
to gradually practice these Teachings and gradually progress to
Enlightenment. As discontentedness is gradually diminished and then
eliminated from the mind, one can see the truth for themselves that these
Teachings work to guide one to Enlightenment.
487


These Teachings lead exactly where Gotama Buddha said they do, to
Enlightenment, and through each individual choosing to attain
Enlightenment, humanity will evolve the human species and at the same time
create “heaven on earth”.
488

Why Have I Decided to Reside and Teach in
Thailand in Order to Restore The Teachings of The
Buddha Back into Humanity and Create “Heaven
on Earth”?
1.) Largest Population of Theravada Buddhist Practitioners Anywhere in
the World: Thailand is the largest population of Theravada Buddhist
Practitioners and Teachers anywhere in the world. Theravada Buddhism
considers The Pāli Canon to be the original source Teachings of The Buddha
in The Words of The Buddha. Theravada Buddhism teaches the importance
of not changing The Teachings of The Buddha and practicing The Path to
Enlightenment as a Buddha has taught, without any modifications.
The Pāli Canon is an important text that should not be believed to be the true
Teachings of The Buddha but instead, one can learn, reflect, and practice to
independently verify The Teachings to acquire wisdom observing the truth in
The Teachings as the mind awakens and discontent feelings are gradually
diminished and ultimately eliminated.
Once I dedicate the remaining time of this life sharing these Teachings to
restore them back into the world, the Thai people and all other diligent
Students who choose to learn with me will not ever allow these Teachings to
be changed, modified, degraded, or lost over time. The Thai people and
diligent Students are well aware that since the lifetime of Gotama Buddha,
that is what has occurred and, through having these Teachings restored
during the remaining time of this life, the Thai people and diligent Students
will not allow this to occur again.
The Thai people will support these Teachings and ensure they continue to be
offered in the world for the benefit of “all beings” while being hosted in
Thailand and supported by dedicated Students from many international
locations.
These Teachings have existed in Thailand for 800-1200 years and they have
received significant support from countless people over many generations.
The Thai people understand just how impactful The Teachings of The
Buddha are to their society and for all of humanity. The Thai people can
observe my dedication and commitment to sharing these Teachings, and
where possible, they will support me in sharing these Teachings throughout
Thailand and throughout the world.
489


Due to these Teachings existing in Thailand for approximately 800-1200
years, there is a significant amount of infrastructure already created through
over 30,000-40,000 Temples where local Thai people and visitors to Thailand
can actively learn, reflect, and practice these Teachings to acquire wisdom
and then integrate them into their lives. The Temple and Ordained
Practitioner infrastructure is not isolated to only Thailand but extends
throughout the world and is readily accessible to the benefit of “all beings”.
The Thai people have laid the groundwork for these Teachings to now be
shared worldwide through the Temple and Ordained Practitioner foundation
and infrastructure that has been created over multiple generations.
Thailand is a favorite destination for international travelers with many people
visiting Thailand to gain exposure and understanding of these Teachings
allowing them to be learned and then practiced “worldwide”. There is an
international audience that regularly visits Thailand who can learn these
Teachings to then return back to their home country where these Teachings
will be able to take root within all international societies. As these Teachings
flourish around the world, Thailand has the knowledge and resources to
support all of humanity to develop a Temple and Ordained Practitioner
infrastructure that can be created within each individual country based on
the interest of each country to more deeply integrate these Teachings into
their local communities.
2.) Students Have the Ability to Learn and Practice Among Millions of
Practitioners: One aspect of learning and practicing The Teachings of The
Buddha that will aid one’s development and progress towards the attainment
of Enlightenment is, to be part of a Community of Practitioners and Teachers
that can provide guidance for gradual training and gradual practice to
experience gradual progress on The Path to Enlightenment.
Through me residing and teaching in Thailand, Students have the
opportunity to live in a Community of Practitioners and Teachers who are
deeply committed to these Teachings and can serve as a role model for
Students to gain deeper understanding of how to practice these Teachings in
everyday life - even if on a semi-temporary basis during short visits to learn.
Through Students traveling to Thailand to learn while being surrounded by
millions of Practitioners, they can more readily absorb how one might
choose to integrate these Teachings into their daily life through observing
how the people of Thailand live with countless nationalities residing
peacefully and harmoniously with each other throughout the Kingdom of
Thailand. Students will not only be able to learn these Teachings in a
classroom setting at a Temple but, they will also experience day-to-day
interactions with people who are choosing to deeply practice these
Teachings creating “real life lessons” in a “classroom without walls”.
490


The entire Kingdom of Thailand can serve as a real life classroom
environment where these Teachings are readily practiced and observable by
those who choose to visit this Kingdom. I often refer to Thailand as “heaven
on earth”.
3.) Can Live With Minimal Expenses: To be able to offer these Teachings at
“no cost” I needed to find a location where I could reside with minimal
expenses. This allows me to live based on donations rather than charging
Students a price for the time, effort, energy, and resources that I expend to
share these Teachings worldwide. This allows me to serve the widest
audience possible without a need to require payment for my services and
The Teachings that are shared.
The basic necessities to live life are readily available and are offered at a
minimal cost in Thailand. This provides me the ability to live a basic lifestyle
from donations shared by Students. I am able to purchase food, water,
clothing, shelter, and medical care at a relatively nominal cost. And, services
that I might need to support the development of learning resources are also
readily available at a nominal cost.
Whether it be an audio studio to record an audiobook, printing services,
technology, classroom supplies, or a full range of other needs to support the
continued sharing of these Teachings, Thailand offers these at a nominal
price so that there is the best utilization of any and all donations received.
As a result, I am able to help any and all beings regardless of their financial
situation through creating a lifestyle where I only need basic necessities to
survive and those are provided at a nominal cost while being supported by
donations that are fully utilized by purchasing goods and services that are
made available at a reasonable price.
4.) Healthy Environment to Live Life and Work: A wise choice for a place
to live and teach would need to include a healthy food supply, weather,
environment, and lifestyle. All of these are readily available in Thailand which
is able to support me in leading as healthy of a lifestyle as possible.
The food in Thailand is healthy and readily available. There are many fresh
fruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part
of the Thai food offerings and readily accessible among countless fresh food
markets. This allows me to ingest quality food that is supportive to a long
and healthy life, thus, being able to support the learning of many Students
for as long as possible due to an elongated duration of life.
491


Thailand’s weather and environment provides the least impact to the
physical body without significant weather changes or weather events that
can be taxing to one’s physical health.
The Thai economy is conducive to living a balanced lifestyle that supports a
significant amount of time with family and friends. A work-life balance is
highly understood, appreciated, supported, and straight forward to create
while living in Thailand. I am able to remain dedicated and determined in my
work life while also being dedicated to quality time within our immediate
family. This creates the very best environment to ensure consistent health
and longevity of life while enjoying a fulfilling life.
5.) Can Share Teachings Within Thailand Throughout the Day and Can
Share Teachings with the Rest of The World in the Mornings and
Evenings: Through living and sharing these Teachings from Thailand and
needing minimal sleep, I am able to help countless people throughout the
day based on the Thai timezone, while helping countless people in other
timezones during the early morning hours and evenings. This allows me to
be effective at sharing these Teachings around the clock and throughout the
world without any limitations based on restrictive timezones.
The timezone in Thailand is favorable to allowing me to share these
Teachings worldwide without limitations based on the time of day. I can be
helpful from morning, afternoon, and evening where there are Students who
are readily interested to learn - whether in-person or online.
6.) Students Have Easy Access to Visas to Gain Access to Classes,
Courses, and Retreats: To be successful at sharing these Teachings
worldwide, in-person learning is ideal. While there is much that can be
learned online and that is one way to be able to share these Teachings, there
is no better way to develop your life practice than to learn through in-person
access to a Teacher.
Through residing and teaching in Thailand, Students from all over the world
have easy access to classes, courses, and retreats from within Thailand due
to easy access to visas and as a result, me as their Teacher. Thailand does
not have restrictive visa requirements that would bar people from certain
countries which would inhibit “all beings” from gaining access to these
Teachings.
Instead, Thailand is open and accessible to a wide majority of the world and
where needed, I am able to travel.
492


I live in Chiang Mai, Thailand which is an international destination for
countless people around the world. I live within a 4000 km distance to fifty
percent (50%) of the world’s population. This means that half of the world’s
population is a short drive or plane ride away. This creates the ability for a
large majority of humanity to more easily gain access to these Teachings.
And, where needed, I am able to easily travel to all other parts of the world
and teach online.
People often travel to Thailand for the sole purpose of learning The
Teachings of The Buddha on The Path to Enlightenment. So, by sharing
these Teachings from within Thailand, there are countless people who are
coming here specifically to learn and practice in the exact location where I
reside and teach.
In conclusion, through residing and teaching in Thailand as a “home-base”, I
am able to readily share these Teachings worldwide and work towards the
restoration of The Teachings of The Buddha back into humanity so that
countless people can attain Enlightenment during this lifetime and after my
death.
Thailand is the perfect location for these Teachings to be shared and to serve
as a “home-base” or “headquarters” for the international community to be
invited and welcomed with “open arms”. There is no other location on earth
that could provide for a better location to share these important Teachings
and to then be preserved for future generations.
The Kingdom is here in Thailand and ready to support you in the
development of your life practice towards the attainment of Enlightenment so
that we can all create “heaven on earth”.
The Teachings are hosted in the east and visible in the west.
They are readily available to you and there will be a period of 1,000 years
that they will “shine in the world” for all those who choose to learn, reflect,
and practice to experience the peace and joy of the Enlightened mind. Then,
with all of us doing the work towards developing our own individual practice
of these Teachings, they will never again diminish, be degraded, or lost.
Once restored, these Teachings can continue to support humanity for the
rest of time.
May you discover the peace and joy of the Enlightened mind in this lifetime.
May you be peaceful, may you be safe, may you be well, and may you be
free of all discontentedness and the suffering it causes.
493


Invitation to Learn
I would like to invite you to a kind, compassionate and loving community of
Practitioners to learn and grow with these Teachings.
I would like to invite you to join this online group.
You will find it to be an online learning center for these Teachings and there
is a Teacher there to help provide guidance as you have questions.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
Additional Learning
Visit BuddhaDailyWisdom.com where you will discover a full range of
courses, retreats, and online learning resources to assist you on
The Path to Enlightenment.
Donations for Learning
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A more peaceful and loving world where all beings have care and compassion for each
other.
By supporting this learning opportunity, you will learn how to progress along
The Path to Enlightenment and help offer these Teachings to others through online and
in-person learning. Through these Teachings, the world will become a kinder, more
peaceful, and loving society.
Consider contributing $5, $10, $15 or any amount you wish to help us continue to offer
these Teachings to you and others around the world.
You can make a donation for the development and creation of these Teachings to help
you and others using this link.
https://www.buddhadailywisdom.com/supportbuddha
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Daily Wisdom - Walking The Path with The Buddha
BuddhaDailyWisdom.com
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I would like to express my appreciation and gratitude for the community of
Ordained and Household Practitioners benefiting from the leadership of
Venerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,
Thailand for their dedication and diligence in sharing The Teachings of
Gotama Buddha. Their work was the inspiration for
“The Words of The Buddha” book series.
Wat Na Pah Pong
http://watnapp.com
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THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
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