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”.
298


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.
299


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.
300


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.
301


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
Learn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.
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
302

Created by:
Daily Wisdom - Walking The Path with The Buddha
BuddhaDailyWisdom.com
Facebook:
https://bit.ly/DailyWisdom-Facebook
YouTube:
https://bit.ly/DailyWisdom-Youtube
Podcast:
https://bit.ly/DailyWisdom-Podcast
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
303


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
304


THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Generosity
Volume 13
1

Note from Author 12
Preface 18
Generosity 18
Chapter 1 23
What Is Accomplishment in Generosity? 23
Chapter 2 24
Giving 24
Chapter 3 27
A Directly Visible Fruit of Giving Related to Future Lives 27
Chapter 4 29
Five Benefits of Giving 29
Chapter 5 31
A Donor Who Gives Food Gives Life, Beauty, Peacefulness, and Strength 31
Chapter 6 34
A Donor Who Gives Medicine Gives Beauty, Peacefulness, and Strength 34
Chapter 7 36
The Giver of the Agreeable Gains the Agreeable 36
Chapter 8 38
The Way Leading to Wealth 38
Chapter 9 39
The Generous One Would Surpass the Other 39
Chapter 10 43
If Beings Knew the Results of Giving and Sharing 43
Chapter 11 45
Four Means of Sustaining Favorable Relationships 45
Chapter 12 47
Three Things Prescribed by the Wise 47
Chapter 13 48
One Who Has Trust and Confidence 48
Chapter 14 49
2

Practicing the Way Proper to the Household Practitioner 49
Chapter 15 50
Mutual Support Between Monks, Brāhmins and Householders 50
Chapter 16 56
Four Worthy Deeds to Be Undertaken with Wealth 56
Chapter 17 61
Wealth Being Used Properly Goes to Utilization Not to Waste 61
Chapter 18 63
Four Things Leading to Welfare and Peacefulness in Future Lives 63
Chapter 19 68
Offering for the Heavenly Beings 68
Chapter 20 69
Without Having Abandoned Selfishness One Is Incapable of Realizing the
Fruit of Arahantship 69
Chapter 21 72
The Eight Stains 72
Chapter 22 76
Qualities That Bring One to Hell or Heaven 76
Chapter 23 77
Destinations for Those Who Are Stingy and Those Who Are Generous 77
Chapter 24 80
Five Kinds of Wealth 80
Chapter 25 85
Seven Kinds of Wealth 85
Chapter 26 92
Benefits of Building Dwelling Place 92
Chapter 27 94
Remember Your Generosity 94
Chapter 28 96
The Eight Gifts 96
Chapter 29 98
3

The Eight Grounds for Giving 98
Chapter 30 100
The Five Timely Gifts 100
Chapter 31 103
Eight Kinds of Rebirth on Account of Giving 103
Chapter 32 106
Even More Fruitful Than Giving 106
Chapter 33 110
The Eight Streams of Merit 110
Chapter 34 112
The Three Bases of Meritorious Activity 112
Chapter 35 116
A Heavenly Being’s Curiosity 116
Chapter 36 118
People Who Generate Much Merit (Wholesome Kamma) 118
Chapter 37 120
Having Fulfilled and Not Having Fulfilled One’s Duty Towards The Ascetics
(Ordained Practitioners) 120
Chapter 38 124
Offerings That Are Not Worth Even a Fraction 124
Chapter 39 126
Gifts of an Unwholesome Person and a Wholesome Person 126
Chapter 40 128
Gifts of a Wholesome Person (First Discourse) 128
Chapter 41 130
Gifts of a Wholesome Person (Second Discourse) 130
Chapter 42 132
A Wholesome Person Is Born for the Good, Welfare, and Peacefulness of
Many People 132
Chapter 43 134
Fragrance of Wholesome People Spreads Against the Wind 134
4

Chapter 44 137
When Unwholesome Monks Are Strong Wholesome Monks Are Weak 137
Chapter 45 139
Ways to Eliminate Unwholesome People 139
Chapter 46 141
The Monks of Kosambī 141
Chapter 47 148
Where Should a Gift Be Given? (First Discourse) 148
Chapter 48 153
Where Should a Gift Be Given? (Second Discourse) 153
Chapter 49 156
Do Not Prevent Another from Giving 156
Chapter 50 158
A Good and Bad Field 158
Chapter 51 161
Recipient and the Fruit of Giving (First Discourse) 161
Chapter 52 163
Recipient and the Fruit of Giving (Second Discourse) 163
Chapter 53 167
Factors Leading to a Great Mass of Merit 167
Chapter 54 170
The Four Purifications of Offerings 170
Chapter 55 172
Why Is One Gift Not of Great Fruit and Benefit While the Other Is? 172
Chapter 56 176
Recipient and the Fruit of Such Gift 176
Chapter 57 185
Persons Who Are Worthy of Gifts (First Discourse) 185
Chapter 58 189
Persons Who Are Worthy of Gifts (Second Discourse) 189
5

Chapter 59 191
Persons Who Are Worthy of Gifts (Third Discourse) 191
Chapter 60 193
Persons Who Are Worthy of Gifts (Fourth Discourse) 193
Chapter 61 196
Persons Who Are Worthy of Gifts (Fifth Discourse) 196
Chapter 62 198
Persons Who Are Worthy of Gifts (Sixth Discourse) 198
Chapter 63 199
Persons Who Are Worthy of Gifts (Seventh Discourse) 199
Chapter 64 202
Persons Who Are Worthy of Gifts (Eighth Discourse) 202
Chapter 65 205
Persons Who Are Worthy of Gifts (Ninth Discourse) 205
Chapter 66 207
Persons Who Are Worthy of Gifts (Tenth Discourse) 207
Chapter 67 209
Persons Who Are Worthy of Gifts (Eleventh Discourse) 209
Chapter 68 212
Persons Who Are Worthy of Gifts (Twelfth Discourse) 212
Chapter 69 216
Persons Who Are Worthy of Gifts (Thirteenth Discourse) 216
Chapter 70 218
Persons Who Are Worthy of Gifts (Fourteenth Discourse) 218
Chapter 71 220
Persons Who Are Worthy of Gifts (Fifteenth Discourse) 220
Chapter 72 225
A Monk Who Is Perfected in Morality A Monk Refrains from Such Base Arts
and Wrong Means of Livelihood 225
Chapter 73 229
Gifts of Teachings Is More Superior Than Gifts of Material Things 229
6

Chapter 74 232
Among Gifts the Best Is The Gift of The Teachings 232
Chapter 75 235
The Noble Giving (First Discourse) 235
Chapter 76 241
The Noble Giving (Second Discourse) 241
Chapter 77 243
The Noble Giving (Third Discourse) 243
Chapter 78 245
The Path of The Teachings Surpasses Giving 245
Chapter 79 247
To Develop a Mind of Loving-kindness Is More Fruitful Than Giving 247
Chapter 80 248
Result of Developing and Cultivating A Mind of Loving-kindness 248
Chapter 81 250
Developing and Cultivating A Mind of Loving-kindness and Practicing the
Way to the Ascetic 250
Chapter 82 253
Aspirations Are Not Obtained by Means of Prayer 253
Chapter 83 256
Should a Monk Be Involved with Gold and Silver 256
Chapter 84 260
Giving Thanks 260
Chapter 85 262
An Invitation to Accept 262
Chapter 86 263
Responsibilities of a Teacher 263
Chapter 87 270
Who Should You Not Teach and 270
Who Should You Teach 270
Chapter 88 272
7

Reasons Why a Business Surpasses Forecast or Fails 272
Chapter 89 274
Eight Causes and Conditions for the Destruction of Families 274
Author 277
Restoration of The Buddha’s Teachings 278
The Path to Enlightenment 278
The Goal 280
An Entire Species of Enlightened Beings 280
Why Have I Decided to Teach The Path to Enlightenment as Taught by
Gotama Buddha? 283
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”? 286
8

The author is donating 100% of all his proceeds from
this book to charitable work to share The Teachings
of Gotama Buddha.
You are welcome to freely distribute this book.
Please consider providing a donation to support the
continued sharing of these Teachings.
Donations for Learning
Learn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.
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
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.
9

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
10

Generosity (Volume 13)
Journey through The Words of The Buddha from the beginning of his first
Teaching until his “last words” prior to death.
The book, “Generosity” is select Teachings from The Buddha organized from
the largest and most complete collection of The Buddha’s Teachings on The
Path to Enlightenment - The Pāli Canon.
The Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of
books where Students from the lifetime of The Buddha captured his
Teachings. The discourses of The Buddha in The Pāli Canon represent the
largest and most complete collection we have of The Buddha’s Teachings in
his own words. The Buddha’s Teachings are scattered over multiple volumes
of books in The Pāli Canon making it challenging for the average Practitioner
to glean the benefit of his Teachings.
The Words of The Buddha book series, has consolidated and organized his
Teachings into a series of books, based on specific topics, with explanations
of The Teachings from a dedicated Practitioner and Teacher.
You will find books such as Breathing Mindfulness Meditation (Volume 7) that
are the consolidated Teachings in The Words of The Buddha related to
meditation. The Natural Law of Kamma (Volume 6) provides Teachings
directly from The Buddha related to the important topic of Kamma. The
Foremost Householders (Volume 8) shares Teachings specifically for
Household Practitioners who are pursuing The Path to Enlightenment where
the mind is peaceful, calm, serene, and content with joy - permanently.
The Words of The Buddha book series will provide a beginning, middle, and
end with detailed Teachings to develop your life practice and the ability to
seek guidance with the author of the book series. Learn, reflect, and practice
The Teachings of The Buddha, in his own words, with guidance from a
Teacher - offered openly and freely to “all beings”.
BuddhaDailyWisdom.com
11

Note from Author
This book shares Teachings from Gotama Buddha to guide Practitioners on
The Path to Enlightenment.
In various settings, Gotama Buddha is sharing Teachings with either a male
or a female - a husband or a wife.
As you learn, reflect, and practice these Teachings from Gotama Buddha,
you should consider The Teachings shared as multi-gendered. So while
Gotama Buddha may be using a specific gender of he/she, male/female, or a
specific title of husband/wife, son/daughter you can apply these same
Teachings to all genders and roles of the opposite of which he was
addressing his Teachings to in the setting in which The Teachings were
originally shared, or use a gender-neutral pronoun.
If Gotama Buddha is sharing Teachings with a man of how to be a
wholesome husband, you can relate this same Teaching for a female of how
to be a wholesome wife. If he is sharing a Teaching with a male of how to be
a wholesome son, you can relate this same Teaching for a female of how to
be a wholesome daughter. You have the freedom to apply these Teachings
using all genders and titles in use today.
Additionally, Gotama Buddha never used rebirth in the heavenly realm nor
rebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,
shame, fear, or otherwise motivate people to learn and practice his
Teachings.
When you come to understand Teachings shared by Gotama Buddha related
to these potential future destinations upon rebirth, he is sharing the truth of
what will or will not occur based on specific Teachings based on The Natural
Laws of Existence. The truth he discovered, observed, and experienced as
The Perfectly Enlightened One.
One should in no way consider these Teachings he shared as a way to guilt,
shame, or fear one into learning and practicing his Teachings but instead,
consider that he is sharing the truth of what will or will not occur ensuring
that Practitioners understand the truth related to The Natural Laws of
Existence. Gotama Buddha’s Teachings on The Path to Enlightenment
involve, among other things, the elimination of guilt, shame, and fear. He
would not use guilt, shame, or fear to motivate someone to learn and
practice his Teachings because his most core and central Teaching of The
Four Noble Truths, and everything else he taught, makes it clear that the
objective is to eliminate discontent feelings such as guilt, shame, and fear.
12

Gotama Buddha shared The Teachings as guidance for anyone who chooses
to learn and practice without forceful influence. Through learning, reflecting,
and practicing his Teachings, one comes to understand the truth as the
condition of the mind and the condition of one’s life gradually improve.
It is not possible to forcefully influence one to attain Enlightenment and that
approach was never employed by The Perfectly Enlightened One, and
should never be employed by anyone else. Learning and practicing these
Teachings is through personal free will choice.
A Buddha only points the way, everyone else must strive.
While this book series contains “The Words of The Buddha” as the
foundation and focus of study, the author has provided you content in which
to understand and reflect on his thoughts related to The Teachings shared by
The Buddha.
A reader and, thus, Practitioner should not rely solely on the author’s content
in their reflection on The Teachings from Gotama Buddha. The author’s
content is to provide you guidance towards understanding but it is you, the
Practitioner, who needs to deeply investigate “The Words of The Buddha” to
determine the truth for yourself. You should not be limited to only what the
author has provided by way of meaning and understanding of “The Words of
The Buddha”. Instead, learn, reflect, practice, and seek guidance from a
Teacher to support you in gaining wisdom. The mind is liberated through
wisdom.
To gain the most benefit from “The Words of The Buddha” book series,
it is suggested that you start with (Volume 1), “Developing a Life
Practice: The Path That Leads to Enlightenment”. That book will provide
a framework to understand all of Gotama Buddha’s Teachings in the
entire book series. Without reading that book first, a Practitioner will
find it very challenging to start with learning from “The Words of The
Buddha”.
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
13

The Problem - The Wisdom of Enlightenment Has Been Lost
Gotama Buddha lived over 2,500 years ago sharing The Teachings that lead
to Enlightenment.
During his lifetime, it was well known to people who were learning, reflecting,
and practicing with him as their Teacher, exactly what Enlightenment is and
how to attain it.
This wisdom remained for 500 years after the death of The Buddha. But
thereafter, this wisdom has gradually declined and diminished to the point
where we are today, 2,500 years later. Gotama Buddha predicted this would
occur.
The vast majority of the world does not understand what Enlightenment is
and how to attain it. The Path to Enlightenment, while once was strong and
vibrant during the lifetime of The Buddha, has now practically disappeared.
There are very few beings in existence today who understand what
Enlightenment is and how to attain it.
The Universal Truth of Impermanence has drastically affected humanity’s
understanding of The Path to Enlightenment.
This occurred through the lack of focus and diligence to maintain The
Teachings of The Buddha as vibrantly as existed during his lifetime. People
gradually and slowly mixed and blended various traditions and thoughts into
The Buddha’s Teachings which, while perhaps well intended, have only
served to dilute humanity’s understanding of The Path to Enlightenment and,
thus, have made it extremely difficult for countless beings to experience
Enlightenment.
Enlightenment is a peaceful, calm, serene, and content mind with joy that is
permanent. The Enlightened mind no longer experiences any discontent
feelings. All discontentedness such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc., has been completely eliminated from the
Enlightened mind.
Gotama Buddha’s objective is for his Teachings to be shared worldwide so
that all beings can experience the Enlightened mental state. However, during
his lifetime, it was impossible to share his Teachings worldwide. It has now
come to us to be able to actively learn, reflect, and practice his Teachings, in
such a way, that they are restored and shining in the world so that countless
14

individuals can attain Enlightenment today and in multiple generations to
come.
But, in order to accomplish this goal, we will need to stay determined,
dedicated, and diligent to learning, reflecting, and practicing The Teachings
of The Buddha that he shared over 2,500 years ago. We will need to be
diligent to ensure that we are not diluting his Teachings through mixing
various traditions and practices that are not part of The Path to
Enlightenment.
Every Practitioner will need to decide, are they interested in being part of the
problem or part of the solution.
The solution takes time, effort, energy, and resources to be committed
enough to restoring The Buddha’s Teachings back into humanity, in such a
way, that is highly beneficial to countless individuals today and long into the
future.
Remaining part of the problem requires no time, effort, energy, or resources.
It just requires continued complacency and lack of attention to the active
learning, reflecting, and practicing of “The Words of The Buddha”. I suggest
it would be unwise to remain part of the problem as one will continue to
experience discontentedness and the suffering it causes.
The Solution - Restoring The Buddha’s Teachings Back into Humanity
If you would like to be part of the solution, I would like to encourage you to
actively learn, reflect, and practice The Teachings of The Buddha, in such a
way, that does not include the diluting or mixing of his Teachings with other
traditions. It is The Teachings of The Buddha that lead to Enlightenment, not
those that are blended and mixed that only serve to dilute The Path to
Enlightenment for all those who aspire to experience Enlightenment.
The primary obstacle or obstruction that hinders Practitioners from the
attainment of Enlightenment is ignorance (unknowing of true reality). This is a
taint/pollution of mind where the Practitioner lacks wisdom to understand the
true Path to Enlightenment. This unknowing of true reality creates an
obstacle or obstruction that keeps the mind trapped in the unEnlightened
state continuing to experience continued discontentedness and the suffering
it causes. The only way to remove this hindrance is to seek guidance with a
Teacher in the true Teachings of The Buddha using The Words of The
Buddha. It is The Teachings of The Buddha that will awaken the mind to
Enlightenment through independent verification of his Teachings to acquire
wisdom, thus, removing this obstruction to Enlightenment.
15

Through dedication to restoring The Teachings of The Buddha within your
own life practice by acquiring wisdom using The Words of The Buddha, you
are doing your part to contribute to restoring his Teachings back into
humanity for the benefit of countless beings that exist now and long into the
future. All of humanity can evolve so that everyone can attain Enlightenment
creating the most peaceful world we have ever imagined. It will be like
“heaven on earth”.
You are invited to join this Community to only learn and practice “The Words
of The Buddha”, in such a way, that leads to your Enlightenment and the
restoration of The Buddha’s Teachings so that you and countless beings can
experience the peacefulness, liberation of mind, and complete elimination of
discontentedness and the suffering it causes, known as Enlightenment.
The Words of The Buddha Book Series
https://www.buddhadailywisdom.com/freebuddhabooks
“Thank you” for choosing to learn and
practice Gotama Buddha’s Teachings.
You are making the world a better place
through developing your life practice based
on “The Words of The Buddha”.
16

Continue to read and understand “The Words of The Buddha - The Path to
Enlightenment - Revealing The Hidden” book series that has been laid out
for all of us to achieve a better way of life.
You can connect to a group of people in a supportive environment for
discussion, sharing, and learning through the Facebook group.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
All members are accepted without judgment. It is a healthy place to talk,
discuss, learn, and grow. There are resources to help you further on this
Path to Enlightenment accessible online through a Group Learning
Program.
Group Learning Program: LIVE Interactive Online Classes, Books,
Audiobooks, Videos, Podcast and Personal Guidance are available for you.
17

Preface
Generosity
This book is dedicated to “you” and the complete elimination, destruction,
and cessation of suffering or “discontentedness” of the mind. Thus, this
book is dedicated to the elimination of discontentedness and the suffering
that it causes in the entire world.
The Teachings in this book series, with some effort on your part, will lead you
to everlasting peace - a peaceful mind and a peaceful life. It’s your personal
choices, with these Teachings serving as a guide, that will bring you these
results.
We are all walking towards the darkness or towards the light. Which
direction you walk is completely your choice.
This book and Teachings are meant to guide you in learning, reflecting, and
practicing The Teachings of The Perfectly Enlightened Buddha who lived
over 2,500 years ago.
The Teachings of The Buddha are timeless, meaning they are just as
applicable today as they were 2,500 years ago.
Gotama Buddha’s Teachings are not a religion but instead, a “better way of
life”. Through learning, reflecting, and practicing these Teachings to
independently verify the truth, the mind will acquire wisdom awakening to
Enlightenment.
It is suggested that you first read “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) of this same book series while seeking
guidance from a Teacher. It is that book that provides a Practitioner with a
solid foundation in developing a life practice that will lead to the Enlightened
mind.
In order to progress on The Path to Enlightenment, a Practitioner will need a
Teacher to receive guidance. One would not be able to only read a book and
attain the results of an Enlightened mind.
Nothing in Gotama Buddha’s Teachings is based on belief. 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.
18

All his Teachings can be learned and practiced to independently observe the
truth as the mind “gradually” acquires wisdom through independent
verification of his Teachings and through practice of his Teachings.
This new found wisdom “gradually” improves the way the mind functions in
the world through eliminating discontentedness of mind. The mind can
completely eliminate all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc. on The Path to
Enlightenment.
Through learning and practicing Gotama Buddha’s Teachings with guidance,
the mind becomes Enlightened in that you can observe the improvement in
the condition of the mind as you eliminate all discontent feelings where the
mind can reside peaceful, calm, serene, and content with joy - permanently.
You are not believing The Teachings wishing for a positive outcome at some
point in the future or after death. Instead, you are observing the
improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without
Teachers. These are some of the criteria that make a Buddha a Buddha is
that they discover The Teachings on their own attaining Enlightenment
without help from a Teacher, shares their independently discovered
Teachings to guide countless others to Enlightenment during the remaining
time of their life, and they leave their Teachings in a condition that they guide
countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to
Enlightenment.
Your journey to learn, reflect, and practice these Teachings is significantly
improved through making the choice to learn directly with “The Words of The
Buddha”.
Today, there are many resources for Teachings described as Buddhist or
originating with The Buddha. But, it is only when a Practitioner chooses to
investigate “The Words of The Buddha” being sourced directly from the
original source, The Pāli Canon, that a Practitioner will come to understand
the truth of what The Buddha actually taught and be able to implement these
Teachings into your daily life to experience the results of Enlightenment.
19

Through learning and practicing Gotama Buddha’s Teachings, in his own
words, The Perfectly Enlightened One’s wisdom can penetrate the mind and
you can experience the breakthrough to realizing the Enlightened mind.
I have significant gratitude, appreciation, admiration, and respect for Master
Teacher Gotama Buddha as his Teachings lead exactly where he said they
would. To a steady, calm, stable, and unshakable mind, known as
Enlightenment.
There are countless unknown and unnamed individuals who are responsible
for these Teachings reaching you in this book series. These Teachings have
been preserved throughout history over the last 2,500 years through the
tireless efforts of Ordained and Household Practitioners. These Teachings
have been preserved and shared from one generation to the next because
they work.
It is now up to us to learn, reflect, and practice these Teachings to
experience the Enlightened mind, so that we may benefit from an improved
existence while also preserving these Teachings for future generations in our
hearts and minds.
While books are an outstanding tool to capture The Teachings and share
them worldwide, there is nothing more significant than having massive
numbers of Enlightened beings in the world who can directly share these
Teachings with those who choose to seek guidance in developing their life
practice on The Path to Enlightenment. Each of us individually and
collectively, are just one link in a long chain of Practitioners and Teachers
spanning over 2,500 years.
What we choose to do in this time and place will determine how vibrant and
sustaining these Teachings are for future generations. It is our work and
effort to seek our own Enlightenment that we will experience results for our
own mind and lay the groundwork for countless more beings after us to
experience the same freedom of mind that you are now choosing to pursue.
Many people are interested in improving the world, but do not know how. It
is only when we are dedicated to improving our own wisdom, moral conduct,
and mental discipline that we will improve the world. Through improving our
own life practice through learning “The Words of The Buddha” then, we will
have collectively improved the world.
The problem that the unEnlightened mind is experiencing is not the outside
world, but the inner world. Training the mind, the inner world, is what
produces a peaceful existence. You can’t control other people and what they
20

do. You can only decide to train your own mind to be unaffected by what
others do.
It is a real struggle to exist in a world that the mind does not understand. It is
“The Words of The Buddha” that explains The Natural Laws of Existence
guiding the mind to acquire deep wisdom to make better free will decisions
through a purified mind.
Master Teacher Gotama Buddha
(The Tathāgata)
21

The Act of Giving
22


Chapter 1
What Is Accomplishment in Generosity?
And what is accomplishment in generosity?
Here, a Noble Disciple resides at home with a mind free from the stain of
selfishness, freely generous, openhanded, joyful in letting go, devoted to
charity, joyful in giving and sharing.
This is called accomplishment in generosity.
(Reference: AN 4.61)


In this Teaching from Gotama Buddha, he shares how to fully develop one’s practice to
experience “accomplishment in generosity”.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
The Buddha explains that a Noble Disciple will “resides at home with a mind free from the
stain of selfishness, freely generous, openhanded, joyful in letting go, devoted to charity,
joyful in giving and sharing”.
Through cultivating the mind to live “freely generous, openhanded, joyful in letting go,
devoted to charity, joyful in giving and sharing” the mind will be free from the pollution of
mind or “free from the stain of selfishness”.
A Practitioner would be unable to attain Enlightenment without developing a regular,
consistent, and ongoing practice of generosity.
Generosity can be practiced with our life partner, children, parents, siblings, friends, co-
workers, neighbors, and people we have never met before. When the mind is free of
selfishness, we can practice generosity through giving and sharing our time, effort,
energy, and resources with anyone and everyone around us - all beings.
The mind can experience the joy of giving and sharing through letting go rather than
holding on to the countless objects that the mind thinks is going to bring lasting
satisfaction but never does.
23


Chapter 2
Giving
But here, Student, some man or woman gives food, drink, clothing,
carriages, garlands, scents, ointments, beds, dwelling, and lamps to
Ascetics or Brāhmins. Because of performing and undertaking such action,
on the dissolution of the body, after death, he reappears in a happy
destination, even in the heavenly world. But if instead he comes back to the
human state, then wherever he is reborn he is wealthy.
(Reference: MN 135)


In this Teaching from Gotama Buddha, he shares how a being who practices generosity,
should they not attain Enlightenment in this life, will be reborn in an improved destination
in their next life.
The practice of generosity helps a Practitioner to eliminate craving/desire/attachment. It is
craving/desire/attachment that is the cause of all discontentedness in the mind. An
individual is causing their own discontent feelings due to one’s craving/desire/attachment.
To eliminate discontentedness, a Practitioner needs to train the mind to eliminate craving/
desire/attachment. This is shared as part of The Four Noble Truths to establish Right
View.
Having eliminated craving/desire/attachment, not only will the Practitioner experience
Enlightenment where the mind is peaceful, calm, serene, and content with joy
permanently, but they will have also solved the much bigger problem of constantly be
reborn through continuous rounds of rebirth in The Cycle of Rebirth.
An Enlightened being will know the mind is Enlightened because they will no longer
experience any discontentedness. As the mind is gradually trained in the direction of
Enlightenment, there will be a slow and gradual diminishing of discontentedness to
ultimately result in the complete elimination of all discontentedness. The Practitioner can
observe this for themselves as the condition of the mind gradually improves.
Through not believing in any of The Buddha’s Teachings but instead, learning, reflecting,
and practicing to acquire wisdom, the mind can be gradually trained to no longer
experience discontentedness through the elimination of craving/desire/attachment.
One of the major ways of practice to train the mind to eliminate craving/desire/
attachment, the mind’s mental longing with a strong eagerness, is to train the mind to be
willing to “give and share” eliminating selfishness.
Through developing a continuous, regular, and ongoing practice of generosity, along with
other training, a Practitioner can completely eliminate craving/desire/attachment to
eliminate discontentedness.
24


The unEnlightened mind is going to chase after the objects of its affection thinking that
the next new shining object waiting around the corner is going to lead to lasting
fulfillment. The unEnlightened mind will cling to what it has accumulated including its
time, effort, energy, and resources such as possessions, wealth, relationships, etc. The
mind can become obsessed and selfish tightly holding on to the objects of its affection.
Through training the mind to “give and share”, the mind can be trained to “let go” of its
tendency to “hold on” to the objects of its affection thinking that these things will bring
lasting satisfaction and fulfillment. Through the mind eliminating its craving/desire/
attachment, a Practitioner can reside peaceful, calm, serene, and content with joy.
Generosity, and other practices, is what will lead to the results of a peaceful, calm,
serene, and content mind with joy as the mind gradually eliminates craving/desire/
attachment.
Without a practice of generosity to train the mind to regularly “give and share”, the mind
will retain its selfishness continuing to experience repeated discontentedness and rounds
of rebirth.
Craving/desire/attachment is the cause of discontentedness and the cause of rebirth.
Through diminishing craving, a being will experience an improved rebirth. Through
eliminating craving, a Practitioner will experience Enlightenment and there will be no
further rebirth in any realm of existence.
The goal of these Teachings and The Path to Enlightenment is to eliminate all pollution of
mind to experience Enlightenment and no longer be reborn in any realm of existence. But,
should a Practitioner not accomplish this goal, then The Buddha is explaining that
through the diminishing of craving/desire/attachment by practicing generosity, there will
be an improved rebirth in one’s next birth.
As one learns The Buddha’s Teachings regarding The Cycle of Rebirth, they should
always keep in mind that the ultimate goal is to attain Enlightenment and not experience
rebirth. Therefore, when The Buddha is sharing what will or will not occur based on
decisions in this life, he is not attempting to guilt, shame, or fear anyone into certain
decisions nor dangle a reward for certain decisions. Instead, he is just sharing the truth of
what will and will not occur while providing guidance of how to avoid any and all rebirth
through the attainment of Enlightenment.
A Buddha’s Teachings lead to liberation of mind, Enlightenment. The mind will be
peaceful, calm, serene, and content with joy - free of all strong feelings. The goal is not to
be reborn, however, Students are oftentimes interested to know what would occur if one
does not attain Enlightenment. Therefore, a Buddha needs to share those Teachings and
since The Cycle of Rebirth is part of The Natural Laws of Existence of what exists in this
world, a Buddha will need to share this aspect of Teachings to help Practitioners fully
understand The Path to Enlightenment.
A Practitioner should be sure to explore Chapters within this book series prior to learning
in this book.
Detailed explanation of Generosity and Merit is available in this same book series found in
Chapters 10 and 14 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
25


The Purpose of Giving
26


Chapter 3
A Directly Visible Fruit of Giving
Related to Future Lives
Is it possible, Venerable Sir, to point out a directly visible fruit of giving?
It is, Sīha,
(1) A donor, Sīha, a generous giver, is dear and agreeable to many people.
This is a directly visible fruit of giving.
(2) Again, wholesome persons go in large numbers to a donor, a generous
giver.
This, too, is a directly visible fruit of giving.
(3) Again, a donor, a generous giver, acquires a wholesome reputation.
This, too, is a directly visible fruit of giving.
(4) Again, whatever assembly a donor, a generous giver, approaches whether
of Khattiyas, Brāhmins, Householders, or Ascetics - he approaches it
confidently and composed.
This too is a directly visible fruit of giving.
(5) Again, with the breakup of the body, after death, a donor, a generous
giver, is reborn in a good destination, in a heavenly world.
This is a fruit of giving related to future lives.
(Reference: AN 5.33)
27

In this Teaching from Gotama Buddha, he shares some of the benefits of practicing
generosity.
1.) The donor is well liked by many people as they are seen as generous and helpful to
those around them.
2.) The donor will attract large numbers of wholesome people who will be interested to
spend time with them.
3.) The donor develops a wholesome reputation within their community for their generous
ways.
4.) The donor is confident and composed in gatherings of various types of people.
5.) The donor will experience an improved rebirth, should they need to experience rebirth.
Due to the decrease in craving/desire/attachment in the mind, the being will experience
an improved rebirth should rebirth be needed.
28


Chapter 4
Five Benefits of Giving
Monks, there are these five benefits of giving.
What five?
(1) One is dear and agreeable to many people.
(2) Wholesome persons go in large numbers to one (you).
(3) One acquires a wholesome reputation.
(4) One is not deficient in the Householder’s duties.
(5) With the breakup of the body, after death, one is reborn in a good
destination, in a heavenly world.
These are the five benefits of giving.
By giving, one becomes dear, one follows the duty of the wholesome; the
wholesome mentally disciplined Monks always go in large numbers to one
(you).
They teach one The Teachings that dispels all discontentedness, having
understood which the taintless one here attains Nibbāna (Enlightenment).
(Reference: AN 5.35)


29

In this Teaching from Gotama Buddha, he shares some of the benefits of practicing
generosity.
1.) One is well liked by many people as they are seen as generous and helpful to those
around them.
2.) One will attract large numbers of wholesome people who will be interested to spend
time with them.
3.) One develops a wholesome reputation within their community for their generous ways.
4.) One is able to fulfill their duties as part of living the Household life.
5.) The donor will experience an improved rebirth, should they need to experience rebirth.
Due to the decrease in craving/desire/attachment in the mind, the being will experience
an improved rebirth should rebirth be needed.
By giving, one becomes dear, one follows the duty of the wholesome; the
wholesome mentally disciplined Monks always go in large numbers to one (you):
Ordained Practitioners and Teachers of these Teachings can be supported through your
generous offerings to support their sharing of these Teachings into the world.
They teach one The Teachings that dispels all discontentedness, having understood
which the taintless one here attains Nibbāna (Enlightenment): You will have the
opportunity to gain exposure to various Teachers who share these Teachings. The
Teachings will benefit your life through you developing your life practice of these
Teachings to completely eliminate all discontentedness. With the wisdom of these
Teachings, a Practitioner can actively train the mind to eliminate the fetters/taints/pollution
of mind described in The Ten Fetters to experience “the taintless” liberation of mind,
Enlightenment.
30


Chapter 5
A Donor Who Gives Food Gives Life, Beauty,
Peacefulness, and Strength
Monks, when a donor gives food, he gives the recipients four things.
What four?
He gives life, beauty, peacefulness, and strength.
(1) Having given life, he takes part in life, whether heavenly or human.
(2) Having given beauty, he takes part in beauty, whether heavenly or human.
(3) Having given peacefulness, he takes part in peacefulness, whether
heavenly or human.
(4) Having given strength, he takes part in strength, whether heavenly or
human.
Monks, a Noble Disciple who gives food gives the recipients these four
things.
One who respectfully gives timely food to those mentally disciplined ones
who eat what others give, provides them with four things: life, beauty,
peacefulness, and strength.
The man who gives life and beauty, who gives peacefulness and strength,
will obtain long life and fame wherever he is reborn.
31

Monks, a donor who gives food gives the recipients five things.
What five?
One gives life, beauty, peacefulness, strength, and discernment.
(1) Having given life, one takes part in life, whether heavenly or human.
(2) Having given beauty, one takes part in beauty, whether heavenly or
human.
(3) Having given peacefulness, one takes part in peacefulness, whether
heavenly or human.
(4) Having given strength, one takes part in strength, whether heavenly or
human.
(5) Having given discernment, one takes part in discernment, whether
heavenly or human.
A donor who gives food gives the recipients these five things.
The wise one is a giver of life, strength, beauty, and discernment.
The intelligent one is a donor of peacefulness and in turn acquires
peacefulness.
Having given life, strength, beauty, peacefulness, and discernment, one is
long-lived and famous wherever one is reborn.
(Reference: AN 4.59)
32


In this Teaching from Gotama Buddha, he shares how through giving, one acquires
certain benefits.
It is important that through one’s practice of generosity, there is not an expectation of
anything in return. If the mind has expectations of benefits as a result of giving, then the
Practitioner is not fully practicing generosity. There is still craving/desire/attachment in the
mind and it will produce unwholesome results.
When one makes decisions through The Three Unwholesome Roots of craving, anger,
and ignorance (unknowing of true reality), this will result in unwholesome outcomes.
When one makes decisions through The Three Wholesome Roots of generosity, loving-
kindness, and wisdom, this will result in wholesome outcomes.
To practice pure generosity, there cannot be any craving/desire/attachment for a certain
outcome or else, this was not a decision based on pure generosity.
To be pure generosity a Practitioner would need to make the decision to give and share
without any expectation of anything in return.
Detailed explanation of The Three Unwholesome Roots and The Three Wholesome Roots
is available in this same book series found in Chapter 8 of the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1).
33


Chapter 6
A Donor Who Gives Medicine Gives Beauty,
Peacefulness, and Strength
Brāhmin, there are these ten advantages from conjey (rice porridge that is
very nutritious that serves the purpose of medicine).
What ten?
In giving conjey one gives life, one gives beauty, one gives ease, one gives
strength, one give intelligence; conjey when it is drunk checks hunger, keeps
off thirst, regulates wind, cleanses the bladder, digests raw remnants of food.
These, Brāhmin, are the ten advantages of conjey.
To the discerning who gives conjey duly
At the right time to one who lives on others’ food,
It confers ten things on him:
Life and beauty, ease and strength;
For him intelligence arises from it,
It dispels hunger, thirst and wind,
It cleanses the bladder, it digests food;
This medicine is praised by the well-farer.
Therefore conjey should be given constantly
By a man interested for ease,
By those aspiring to become heavenly beings - like joys
Or acquiring human prosperity.
(Reference: Pi Tv Kd 6)
34


In this Teaching from Gotama Buddha, he shares the benefits of giving medicine as an
offering and gift.
“Regulates wind” refers to the wind in the body.
During the lifetime of The Buddha and now in traditional medicine, the body is described
through The Four Elements. The body is categorized into four (4) different elements such
as: earth, water, fire, and wind. Each of these is used to describe the characteristics of the
body.
Earth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.
Water is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.
Fire is the temperature of the body. For example, the heat that is generated to sustain the
body. This element is also connected with the process of digestion.
Wind is the movement within the body. For example, the movement of food and feces
through the intestines of the body.
Space is the lack of any other of The Four Elements. For example, the voids or empty
spaces in the body like the nasal cavity or other locations where there is nothing that
exists.
The Four Elements are used in traditional medicine to understand symptoms of illness
and provide remedies to the patient. Space is not considered an element because it lacks
the qualities of any of the other elements. There are no elemental qualities as it is
described as the lack of or absence of, all the other qualities. Some people consider
“space” to be a fifth element, but The Buddha described only The Four Elements.
Not only can the human body be described through The Four Elements, but we can also
describe any physical object through The Four Elements as all material objects have a
combination of The Four Elements.
35


Chapter 7
The Giver of the Agreeable Gains the Agreeable
The giver of the agreeable gains the agreeable, when he gives willingly to the
upright ones clothing, bedding, food, and drink, and various kinds of
supplies.
Having known the Arahants to be like a field for what is relinquished and
offered; not held back, the wholesome person gives what is hard to give -
the giver of agreeable things gains what is agreeable.
The giver of the agreeable gains the agreeable;
the giver of the foremost again gains the foremost;
the giver of the excellent gains the excellent;
the giver of the best reaches the best state.
The person who gives the best,
the giver of the foremost,
the giver of the excellent,
is long-lived and famous
wherever he is reborn.
(Reference: AN 5.44)


36

In this Teaching from Gotama Buddha, he shares how a Practitioner who gives offerings
to “the upright ones” gains these benefits.
“The upright ones” are those who are practicing wholesome moral conduct.
The Buddha describes that “the wholesome person gives what is hard to give”. What he
is encouraging Students to do and guiding a Practitioner to practice is, that through
giving offerings of items that the mind finds it “hard to give” or difficult to give where the
mind is struggling, through training the mind to practice generosity and give those items,
the mind is then working to eliminate its craving/desire/attachment to those items leading
to further liberation of the mind to Enlightenment.
The reason why a Practitioner might find it difficult or “hard to give” certain things is
because of the mind’s craving/desire/attachment. The practice of generosity is helping
the mind to “let go” so that it can be more liberated and move closer to Enlightenment.
So if the mind is struggling to give certain things and finds it “hard to give” those items,
The Buddha is guiding and encouraging one to “not hold back” so that the mind can be
more liberated through practicing generosity with those things that are hard to let go of
where the mind is holding on.
Perhaps that might be time, clothing, food, shelter, or financial resources, etc. You will
know for yourself what is difficult and challenging for the mind to give and, you should
give those things so that the mind can be trained to “let go”.
But, a practice of generosity needs to always be accomplished with discernment (i.e. wise
decision making) and practiced as part of “the middle way”.
There are additional chapters in this book and other books within this series that helps a
Practitioner understand how to accomplish the goal of practicing generosity with
discernment and as part of “the middle way”.
37


Chapter 8
The Way Leading to Wealth
Mallikā, and still some woman is not prone to anger or often exasperated.
Even if she is criticized a lot, she does not lose her temper and become
irritated, hostile, and stubborn; she does not display anger, hatred, and
bitterness. And she gives things to Ascetics or Brāhmins: food and drink;
clothing and vehicles; garlands, scents, and ointments; bedding, dwellings,
and lighting.
When she passes away from that state, if she comes back to this world,
wherever she is reborn she is beautiful, attractive, and graceful, possessing
supreme beauty of complexion; rich, with great wealth and property; and
influential.
This is the way, Student, that leads to wealth, namely, one gives food, drink,
clothing, vehicles, garlands, scents, ointments, beds, dwelling, and lamps to
Ascetics or Brāhmins.
(Reference: SN 3.8)
In this Teaching from Gotama Buddha, he shares how a Practitioner who “is not prone to
anger or often exasperated. Even if she is criticized a lot she does not lose her temper
and become irritated, hostile, and stubborn; she does not display anger, hatred, and
bitterness” and provides offerings of “food, drink, clothing, vehicles, garlands, scents,
ointments, beds, dwelling, and lamps to Ascetics or Brāhmins”, that if there is rebirth
they are reborn “beautiful, attractive, and graceful, possessing supreme beauty of
complexion; rich, with great wealth and property; and influential”.
38


Chapter 9
The Generous One Would Surpass the Other
‘Here, Venerable Sir, there might be two disciples of The Perfectly
Enlightened One equal in confidence, virtuous behavior (moral conduct), and
wisdom, but one is generous while the other is not. With the breakup of the
body, after death, they would both be reborn in a good destination, in a
heavenly world. When they have become heavenly beings, would there be
any distinction or difference between them?’
There would be, Sumanā, The Perfectly Enlightened One said: The
generous one, having become a heavenly being, would surpass the other in
five ways: in heavenly life span, heavenly beauty, heavenly happiness,
heavenly glory, and heavenly authority. The generous one, having become a
heavenly being, would surpass the other in these five ways.
‘But, Venerable Sir, if these two pass away from there and again become
human beings, would there still be some distinction or difference between
them?’
There would be, Sumanā, The Perfectly Enlightened One said: When they
again become human beings, the generous one would surpass the other in
five ways: in human life span, human beauty, human happiness, human
fame, and human authority. When they again become human beings, the
generous one would surpass the other in these five ways.
‘But, Venerable Sir, if these two should go forth from the household life into
homelessness, would there still be some distinction or difference between
them?’
There would be, Sumanā, The Perfectly Enlightened One said: The generous
one, having gone forth, would surpass the other in five ways.
(1)He would usually use a robe that has been specifically offered to him,
seldom one that had not been specifically offered to him.
(2)He would usually eat almsfood that has been specifically offered to him,
seldom almsfood that had not been specifically offered to him.
(3)He would usually use a lodging that had been specifically offered to him,
seldom one that had not been specifically offered to him.
39


(4)He would usually use medicines and supplies for the sick that had been
specifically offered to him, seldom those that had not been specifically
offered to him.
(5)His fellow monastics, those with whom he resides, would usually behave
toward him in agreeable ways by bodily, verbal, and mental action,
seldom in disagreeable ways. They would usually present him what is
agreeable, seldom what is disagreeable. The generous one, having gone
forth, would surpass the other in these five ways.
‘But, Venerable Sir, if both attain Arahantship, would there still be some
distinction or difference between them after they have attained Arahantship?’
In this case, Sumanā, I declare, there would be no difference between the
liberation [of one] and the liberation [of the other].
‘It’s outstanding and amazing, Venerable Sir! Truly, one has good reason to
give alms (a donation) and do meritorious deeds, since they will be helpful if
one becomes a heavenly being, [again] becomes a human being, or goes
forth.
So it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms (a
donation) and do meritorious deeds, since they will be helpful if one becomes
a heavenly being, [again] becomes a human being, or goes forth.
This is what The Perfectly Enlightened One said.
Having said this, The Fortunate One, The Teacher, further said this:
As the stainless moon moving through the sphere of space
outshines with its radiance all the stars in the world, so one
accomplished in virtuous behavior (moral conduct), a person
endowed with confidence, outshines by generosity all the selfish
people in the world.
As the hundred-peaked rain cloud, thundering, covered in
lightning, pours down rain upon the earth, overwhelming the
plains and lowlands, so The Perfectly Enlightened One’s disciple,
the wise one accomplished in vision, surpasses the selfish
person in five specific respects:
Life span and glory, beauty and peacefulness.
Possessed of wealth, after death he rejoices in heaven.
40

(Reference: AN 5.31)


In this Teaching from Gotama Buddha, he shares answers to questions related to the
practice of generosity.
A Student asks The Buddha what would be the difference between two Practitioners who
are learning and practicing his Teachings upon rebirth, given that both Practitioners were
equally practicing confidence, virtuous behavior (moral conduct), and wisdom but one
would be generous while the other is not.
The Student asks this question related to rebirth in the heavenly realm, human realm,
having become an Ordained Practitioner, and if both Practitioners attained Enlightenment.
Heavenly Realm
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the heavenly realm. If both Practitioners were equally established in confidence,
virtuous behavior (moral conduct), and wisdom but one was generous in the past life
while the other was not, the Practitioner who was generous “would surpass the other in
five ways: in heavenly life span, heavenly beauty, heavenly happiness, heavenly glory, and
heavenly authority”.
Human Realm
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the human realm. If both Practitioners were equally established in confidence,
virtuous behavior (moral conduct), and wisdom but one was generous in the past life
while the other was not, the Practitioner who was generous “would surpass the other in
five ways: in human life span, human beauty, human happiness, human fame, and human
authority”.
Becoming Ordained Practitioners
The Buddha explains that there would be a difference between the two Practitioners upon
rebirth in the human realm and both deciding to become Ordained Practitioners. If both
Ordained Practitioners were equally established in confidence, virtuous behavior (moral
conduct), and wisdom but one was generous in the past life while the other was not, the
Practitioner who was generous “would surpass the other in five ways”.
(1) He would usually use a robe that has been specifically offered to him, seldom one that
had not been specifically offered to him.
(2) He would usually eat almsfood that has been specifically offered to him, seldom
almsfood that had not been specifically offered to him.
(3) He would usually use a lodging that had been specifically offered to him, seldom one
that had not been specifically offered to him.
(4) He would usually use medicines and supplies for the sick that had been specifically
offered to him, seldom those that had not been specifically offered to him.
41


(5) His fellow monastics, those with whom he resides, would usually behave toward him
in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways.
They would usually present him what is agreeable, seldom what is disagreeable. The
generous one, having gone forth, would surpass the other in these five ways.
Due to the Practitioner having a well developed practice of generosity in a previous life,
they will experience individuals being generous to them in their current life. This is as a
result of their actions in the previous and current life.
Attaining Enlightenment
The Buddha explains that there would not be a difference between the two Practitioners
upon rebirth in the human realm. If both Practitioners were equally established in
confidence, virtuous behavior (moral conduct), and wisdom but one was generous in the
past life while the other was not, for two Practitioners who have attained Enlightenment
“there would be no difference between the liberation [of one] and the liberation [of the
other]”.
An Enlightened being is an Enlightened being. Any and all Enlightened beings will
experience liberation of mind, such that, there will be no discontentedness because both
Practitioners have fully and completely eliminated all of The Ten Fetters. With all the
fetters/taints/pollution of mind eliminated, both Practitioners will have eradicated
discontentedness and escaped The Cycle of Rebirth. The mind of both Practitioners will
be peaceful, calm, serene, and content with joy - permanently.
Generosity should be practiced on a continuous and ongoing basis. A Practitioner should
incorporate generosity as part of their normal life. Giving and sharing with others trains
one’s own mind to eliminate craving/desire/attachment removing the stain of selfishness
from the mind. A Practitioner’s mind would not be liberated to attain Enlightenment
without a well developed practice of continuous and ongoing generosity.
Detailed explanation of The Realms of Existence is available in this same book series
found in the book “The Realms of Existence” (Volume 11).
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Chapter 10
If Beings Knew the Results of Giving and Sharing
Monks, if beings knew, as I know, the results of giving and sharing, they
would not eat without having given, nor would the stain of selfishness
obsess them and take root in their minds. Even if it were their last bite, their
last mouthful, they would not eat without having shared it, if there were
someone to share it with.
But because beings do not know, as I know, the results of giving
and sharing, they eat without having given, and the stain of
selfishness obsesses them and takes root in their minds.
If beings knew what The Perfectly Enlightened One said,
how the result of sharing has such great fruit, then,
subduing the stain of selfishness with brightened awareness,
they’d give in season to The Noble Ones, where a gift brings
great fruit.
Having given food as an offering to those worthy of offerings,
many donors, when they pass away from here, the human state,
go to heaven.
They, having gone there to heaven, rejoice, enjoying sensual
pleasures. Unselfish, they take part in the result of sharing.
(Reference: ITI 18)
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Chapter 11
Four Means of Sustaining Favorable Relationships
Monks, there are these four means of sustaining a favorable relationship.
What four?
Giving, endearing speech, beneficent conduct, and equality.
These are the four means of sustaining a favorable relationship.
Giving, endearing speech, beneficent conduct, and equality
under diverse worldly conditions, as is suitable to fit each case:
these means of sustaining a favorable relationship are like the
linchpin of a rolling chariot.
If there were no such means of sustaining a favorable
relationship, neither mother nor father would be able to obtain
admiration and respect from their children.
But since there exist these means of sustaining a favorable
relationship, wise people respect them; thus they attain to
greatness and are highly praised.
(Reference: AN 4.32)


45

In this Teaching from Gotama Buddha, he shares that giving, endearing speech, beneficial
conduct, and equality are how to sustain favorable relationships just like “the linchpin of a
rolling chariot”.
A chariot or cart is pulled by horses with a primary “linchpin” that connects the cart and
horses. Without the “linchpin”, the chariot would not function or move. So too, if one is
not practicing giving, endearing speech, beneficial conduct, and equality, then there is no
ability to experience favorable relationships.
One’s generosity, endearing speech, beneficent conduct, and equality are a “linchpin” or
primary aspect of one’s life that determines whether one has favorable relationships or
not.
Giving (Generosity): a readiness and taking the action of frequently giving something
more than is strictly necessary, such as time, effort, energy, financial support, or
resources without any expectation of anything in return. A practice of giving and helping
others as part of an ongoing and comprehensive life practice. This action can help you
develop and cultivate a more caring and compassionate mind as one chooses to
consistently give and share through their life to eliminate selfishness. Generosity
eliminates craving/desire/attachment in the mind, thus, helping to eliminate discontent
feelings from the mind.
Endearing Speech: inspiring, loving, and affectionate communication.
Beneficent Conduct: wholesome moral conduct.
Equality: being equal.
Individuals who practice generosity, enduring speech, beneficent conduct, and equality in
their relationships will experience sustaining and favorable relationships.
If one is selfish, speaks harsh, has unwholesome moral conduct, or views themself as
above or below others, this will not produce a sustaining and favorable relationship. An
individual will struggle and have difficulties in their relationships finding it challenging to
develop and maintain healthy relationships.
These four aspects can be consider what is needed as basic foundation in any and all
relationships for there to be a healthy relationship to include: politeness, kindness,
friendliness, and respect.
Through practicing giving, endearing speech, beneficent conduct, and equality while
being polite, kind, friendly, and respectful will create the very best opportunity for you to
develop and maintain healthy relationships.
46


Chapter 12
Three Things Prescribed by the Wise
Monks, there are these three things prescribed by the wise, prescribed by
wholesome people.
What three?
(1) Giving is prescribed by the wise, prescribed by wholesome people.
(2) The going forth is prescribed by the wise, prescribed by wholesome
people.
(3) Attending upon one’s mother and father is prescribed by the wise,
prescribed by wholesome people.
These three things are prescribed by the wise, prescribed by wholesome
people.
Wholesome people prescribe giving, harmlessness, mental
discipline, and mental restraint, service to one’s mother and
father and to the peaceful Practitioners of the spiritual life.
These are the deeds of the good which the wise person should
pursue. The Noble One possessed of vision goes to a heavenly
world.
(Reference: AN 3.45)
In this Teaching from Gotama Buddha, he shares three things that are recommended by
wise individuals.
1.) Practicing generosity is recommended by wholesome people.
2.) Ordaining to become an Ordained Practitioner is recommended by wholesome people.
3.) Taking care of one’s mother and father is recommended by wholesome people.
The Buddha further describes that it is recommended by wholesome people to practice
giving, harmlessness, mental discipline, mental restraint, service to one’s mother and
father, and to be peaceful to Practitioners of the spiritual life.
He recommends these are practices of a wise individual.
47


Chapter 13
One Who Has Trust and Confidence
Monks, in three cases one may be understood to have dedication and
confidence.
What three?
When one aspires to see those of virtuous behavior (practicing moral
conduct); when one aspires to hear the good wholesome Teachings; and
when one resides at home with a mind free of the stain of selfishness, freely
generous, openhanded, joyful in letting go, devoted to charity, joyful in giving
and sharing.
In these three cases, one may be understood to have trust and confidence.
One who aspires to see the virtuous ones,
who aspires to hear the good wholesome Teachings,
who has removed the stain of selfishness,
is called a person endowed with dedication.
(Reference: AN 3.42)
In this Teaching from Gotama Buddha, he shares how one can observe that there is
dedication and confidence in your practice.
1.) A Practitioner has an interest to meet with individuals who are practicing virtuous
moral conduct.
2.) A Practitioner has an interest to learn these good wholesome Teachings.
3.) A Practitioner is openly generous practicing generosity with a mind free of selfishness.
Through developing these qualities, a Practitioner is dedicated to developing their life
practice and is developing confidence in their abilities and these Teachings.
48


Chapter 14
Practicing the Way Proper to the
Household Practitioner
Householder, a Noble Disciple who possesses four qualities is practicing the
way proper to the Household Practitioner, a way that brings the attainment of
fame and leads to heaven.
What four?
Here, Householder, a Noble Disciple serves The Community of Monks with
robes; he serves The Community of Monks with almsfood; he serves The
Community of Monks with lodgings; he serves The Community of Monks
with medicines and provisions for the sick.
Householder, a Noble Disciple who possesses these four qualities is
practicing the way proper to the Household Practitioner, a way that brings
the attainment of fame and leads to heaven.
When the wise practice the way proper for the Household
Practitioner, they serve the virtuous Monks of upright conduct
with robes, almsfood, lodgings, and medicines;
for them both by day and night merit always increases; having
done excellent deeds, they pass on to the heavenly realm.
(Reference: AN 4.60)
In this Teaching from Gotama Buddha, he shares guidance to encourage Household
Practitioners to practice these Teachings closely through making offerings to Ordained
Practitioners to create merit.
He suggests offerings of robes, food, lodging, and medicine.
The Buddha explains offerings such as this leads to the attainment of fame and a
heavenly rebirth. Remember, this is not due to anything mystical or magical but instead, it
is due to the reduction of craving/desire/attachment by practicing generosity.
The goal of these Teachings is to attain Enlightenment, not to aspire for fame or a
heavenly rebirth. The Buddha understood that but in this Teaching he is sharing the result
of offerings as part of The Natural Laws of Existence.
49


Chapter 15
Mutual Support Between Monks,
Brāhmins and Householders
Monks, Brāhmins and Householders are very helpful to you. They provide
you with the requisites of robes, almsfood, lodgings, and medicines in time
of sickness. And you, Monks, are very helpful to Brāhmins and
Householders, as you teach them The Teachings that are good in the
beginning, the middle, and the end, with the correct meaning and wording,
and you proclaim the spiritual life in its fulfillment and complete purity. Thus,
Monks, this spiritual life is lived with mutual support for the purpose of
crossing the flood and making a complete end of discontentedness.
(Reference: ITI 107)


In this Teaching from Gotama Buddha, he shares exactly how he setup the “mutual
support” between the Ordained Practitioners and Household Practitioners.
Through the Ordained Practitioners needing food, water, clothing, shelter, and medical
care from Household Practitioners, they did not need to work in a typical career. Instead,
they can focus 100% of their time dedicated to learning, reflecting, and practicing these
Teachings to improve the condition of the mind and their life. Ordained Practitioners, and
those Teachers who choose to live their life based on donations from Household
Practitioners, will have the ability to gain deep wisdom in these Teachings through not
needing to pursue a typical career.
But, in choosing this lifestyle, Ordained Practitioners and Teachers who are supported by
the offerings of dedicated Household Practitioners, there is the responsibility to apply
time, effort, energy, and resources towards the determined, dedicated, and diligent
learning, reflecting, and practicing of these Teachings to acquire wisdom. Then, those
who are supported by the dedicated Household Practitioners are able to offer back to
them, the wisdom of these Teachings. Household Practitioners can then learn, reflect, and
practice these Teachings while flourishing within their community. In this way, there is an
exchange of support in both directions and there is “mutual support”.
Through wise decision making of the Teachers and Students, wholesome results (i.e.
wholesome Kamma) are experienced as more and more individuals are able to gradually
progress towards Enlightenment.
With the Household Practitioners spending an extensive amount of time, effort, energy,
and resources to acquire offerings for Teachers, it is the responsibility of the Teachers to
ensure they are not allowing those offerings to go to waste. Instead, applying consistent
and ongoing efforts to deeply learn, reflect, and practice these Teachings to develop
one’s wisdom will provide the needed ability to share something back with the Household
Practitioners.
Teachers need to ensure they are polite, kind, friendly, and respectful to Household
Practitioners with gratitude and appreciation for the sacrifices they make in order to
provide offerings. Additionally, Household Practitioners should ensure they are polite,
kind, friendly, and respectful to Teachers with gratitude and appreciation for the giving up
of any aspirations for a career in business or other fields but instead, choose to dedicate
their time, effort, energy, and resources towards the development of their own life practice
on The Path to Enlightenment to share that wisdom with others.
In this way, both individuals, Teachers and Students, are meeting in the middle with
politeness, kindness, friendliness, and respect for each other while practicing gratitude,
appreciation, patience, and generosity. In this way, these Teachings can flourish through
continuous learning, reflecting, and practicing within a Community supporting,
encouraging, and motivating each other towards the attainment of Enlightenment.
Why Do Ordained Practitioners Beg for Food?
It is a common misunderstanding that people think Ordained Practitioners (i.e. Teachers)
are begging for food. Ordained Practitioners are not begging for food nor anything else.
They are walking through The Community providing the opportunity for Household
Practitioners (i.e. Students) to practice generosity to acquire merit which will assist them
in developing the mind to attain Enlightenment.
51


As part of what The Buddha shared as Teachings, he developed a system of “mutual
support”.
The mutual support between Ordained Practitioners (i.e. Teachers) and their Students (i.e.
Household Practitioners) is designed to ensure that there is opportunity for both Teachers
and Students to practice The Teachings according to what leads to Enlightenment -
namely “generosity”.
Teachers are giving up their career and worldly life. They have eliminated, or are working
to eliminate, their craving/desire/attachment to worldly life of having an extensive amount
of possessions, a career, etc. Through applying effort to develop their life practice to
understand and practice The Teachings, they are being a deep and dedicated Student.
To be the very best Teacher, one would need to first be a very deep and dedicated
Student and Practitioner.
So by living on donations of food, water, clothing, shelter, medical care, and financial
support, Teachers are able to get deeper and deeper into their own practice of these
Teachings to acquire wisdom of The Teachings. In this way, a Teacher is able to become a
very deep, dedicated, determined, and diligent Student that leads to the elimination of
craving/desire/attachment to worldly life, ultimately benefiting the Teacher and their
Students. The Teacher is then better prepared to share the wisdom they cultivated on The
Path to Enlightenment to help their Students to then get closer to and attain
Enlightenment for themselves. It was the Student’s offerings that supported the Teacher
aiding them in their journey to Enlightenment through generous donations, and it is the
wisdom they cultivated that is then shared with the Students that helps them to progress
in their journey to Enlightenment. This is the “mutual support” that The Buddha
envisioned and created during his lifetime.
To be a good Teacher, one first needs to be a really great Student.
Through the work of being a very deep Student, a Teacher is then best prepared to be
able to share these Teachings with Students to help them learn, reflect, and practice
towards the attainment of Enlightenment.
A Teacher should have a well developed practice of generosity, in that, they are giving and
sharing The Teachings of The Buddha without asking for anything in return. They should
have no expectations of their Students and focus on sharing The Teachings with all those
who have a sincere interest in learning and growing on The Path to Enlightenment.
Generosity is a significant aspect of practice that one needs to develop in order to attain
Enlightenment. An individual would be unable to attain Enlightenment without a well
developed practice of “generosity”.
Generosity is a readiness and taking the action of frequently giving something more
than is strictly necessary, such as time, effort, energy, financial support, or
resources without any expectation of anything in return. A practice of giving and
helping others as part of an ongoing and comprehensive life practice. This action
can help you develop and cultivate a more caring and compassionate mind as one
chooses to consistently give and share through their life to eliminate selfishness.
52


Generosity eliminates craving/desire/attachment in the mind, thus, helping to
eliminate discontent feelings from the mind.
Generosity without judgment or expectation of anything in return is a practice that
can transform the mind in ways you never thought possible.
Students are focused on living a household life where they do have certain possessions, a
career, and other aspects of worldly life. As a Student progresses forward in life, due to
pollutions of mind, they will face various struggles, difficulties, and challenges. Due to the
lack of wisdom of The Natural Laws of Existence, a Student will experience various
challenges in life that they find difficult to overcome and it is The Teachings of The
Buddha that will guide them to an improve condition of mind and life.
Because a Teacher has given up their worldly life to focus on sharing Teachings with
Students, Students will then provide support to their Teacher to assist them in sustaining
their life and to be able to offer these Teachings to them and others throughout the world.
In this way, there is “mutual support”.
The Teachers are sharing The Teachings of The Buddha to help their Students improve
their life and Students are providing life sustaining resources that support the Teacher to
sustain life and acquire the needed resources to offer these Teachings to them and
others.
Without this mutual support, the entire Path to Enlightenment would collapse as we see
today in many parts of the world. We would find that it would be utterly difficult for anyone
to get to Enlightenment without this system of mutual support.
There would not be the ability for Teachers to deeply develop their understanding and
practice of these Teachings while practicing generosity by sharing The Teachings and
Students would not have the ability to develop their mind by learning and practicing these
Teachings while practicing generosity to support the continued sharing of these
Teachings. Essentially, people would be “stuck” and unable to progress to Enlightenment
because the entire system of “mutual support” would break down and there would not be
the practice of generosity for Teachers and Students to get closer to Enlightenment.
If Teachers charged money for their services, they would not be practicing generosity. If
Students are paying a fee for classes, courses, and retreats, they would not be practicing
generosity. Therefore, without this regular and ongoing practice of generosity where
Teachers are regularly sharing Teachings and Students are regularly sharing their time,
effort, energy, and resources to help the Teachers continue to share The Teachings, the
system of mutual support would not exist, individuals would not be practicing generosity,
people would not be getting to Enlightenment, and The Path to Enlightenment would
completely and entirely collapse.
This would leave the world without the needed Teachings of The Buddha to improve
society and, thus, help all of humanity evolve to a higher consciousness where we
are loving, kind, and gentle to each other while being able to acquire a peaceful and
joyful mind and life.
53


Therefore, it is important that we do not think of it as Ordained Practitioners, including
Teachers, are “begging for food”, because to “beg” would be to have craving/desire/
attachment while pleading with Students to give them something. This is not what The
Buddha taught as Practitioners are guided to “await what is given” rather than to have
expectations that something will be given or to beg for something to be given.
Instead, The Path to Enlightenment is based on “mutual support” and through this mutual
support, there will be Teachers in a Community who are interested and willing to teach
based in loving-kindness, compassion, and generosity while there will be Students who
have a sincere interest to learn and are willing to practice generosity to support the
continued sharing of these Teachings.
In this way, Teachers have the ability to develop and Students will have Teachers available
to help them develop.
If we appreciate, value, and respect Teachers who offer these Teachings at no cost, then
Students will need to do their part to provide the needed support for a Teacher to exist in
the world through providing the basic necessities to sustain life and resources to support
the continued sharing of these Teachings.
If a Teacher is practicing in the way that is needed to share these Teachings into the
world, they would use a portion of the offerings (i.e. donations) to sustain their life with
food, water, clothing, shelter, and medical care and also allocate a certain amount of the
resources provided by their Students towards improving their ability to share these
Teachings. In modern times, this might include any of the following:
- Website
- Video Conferencing Membership
- Computers, Lights, Microphone, and equipment to share The Teachings.
- Meditation Cushions and Chairs
- Classroom Supplies (carpets, water, cups, bathroom supplies, white board, markers,
etc.)
- Signage Advertising Classes
- Transportation to and from classes, courses, retreats, and appointments with Students.
While a Teacher may offer their classes and other programs for FREE, it is not free for a
Teacher to offer their Teachings. A Teacher will need support on a continuous and
ongoing basis to be able to continuously share The Teachings of The Buddha.
By supporting a Teacher to share The Teachings of The Buddha, you are supporting your
ability to learn The Teachings and the ability of others to learn The Teachings while
training the mind to eliminate craving/desire/attachment, the cause of discontentedness.
But, a Teacher (i.e. Ordained Practitioner) is not begging nor should they ever have an
expectation of their Students to make offerings.
By a Teacher sharing their Teachings without any cost for the Student, this makes The
Teachings of The Buddha available to the widest audience possible and removes any
potential financial obstacle that may or may not exist for a Student. These Teachings are
to help an individual rise above and move beyond the daily struggles and difficulties in
their life. Many of those struggles and difficulties will hinder an individual from financial
success.
54


If a Teacher offered their Teachings at a price for classes, courses, or retreats, an
individual who is struggling with finances due to their lack of wisdom of these Teachings,
would be unable to access the very solution to the struggles they face. The very
Teachings they need to overcome the financial roadblocks would be inaccessible to them
because there is a certain fee that is required to learn the wisdom they need to achieve
improved financial success and other life successes in personal and professional
relationships. Essentially, they would be “stuck” in the financial difficulties without the
ability to ever learn and practice The Teachings they need to overcome their struggles in
life.
Therefore, a Teacher needs to function without any selfish desires or attachment to
financial success. A Teacher needs to be willing and able to offer their Teachings at “no
cost”. If they assign a cost to their Teachings, there would be countless beings who
would be left behind due to their inability to pay for the classes, courses, and retreats that
they need in order to acquire the needed wisdom to overcome their struggles and
difficulties in life.
If you decide to support Teachers, Ordained Practitioners, and/or Temples, you are
providing the needed resources to make these Teachings available to you and many
others in the world. And, you are developing your practice of “generosity” to develop and
enhance the mind towards the attainment of Enlightenment by eliminating craving/desire/
attachment, the cause of discontent feelings, thus, helping to eliminate discontent
feelings from the mind.
Do keep in mind, that a Teacher, Ordained Practitioner, and/or Temple should not expect,
ask, nor beg for support. Instead, they would just give and share allowing their Students
to also give and share.
In this way, the system of mutual support, wisely created by The Buddha during his
lifetime, continues with Teachers and Students progressing towards Enlightenment
through the practice of “generosity” to acquire “merit”. Through a regular, consistent, and
ongoing practice of “generosity” by both Teachers and Students, The Path to
Enlightenment is fully intact and accessible to “all beings”.
To learn more about producing wholesome Kamma through practicing generosity, see the
books titled “The Natural Law of Kamma” (Volume 6) and “Generosity” (Volume 13) of this
same book series.
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Chapter 16
Four Worthy Deeds to Be Undertaken with Wealth
Householder, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple undertakes four worthy deeds.
What four?
(1) Here, Householder, with wealth acquired by energetic striving, amassed
by the strength of his arms, earned by the sweat of his brow, righteous
wealth righteously gained, the Noble Disciple makes himself content and
pleased and properly maintains himself in contentedness; he makes his
parents content and pleased and properly maintains them in contentedness;
he makes his wife and children, his slaves, workers, and servants content
and pleased and properly maintains them in contentedness; he makes his
friends and companions content and pleased and properly maintains them in
contentedness.
This is the first case of wealth that has gone to good use, that has been
properly utilized and used for a worthy cause.
(2) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple makes provisions against the losses
that might arise from fire, floods, Kings, thieves, or displeasing heirs; he
makes himself secure against them.
This is the second case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
(3) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple makes the five offerings: to relatives,
guests, ancestors, the King, and the deities.
This is the third case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
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(4) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple establishes an uplifting offering of
alms (a donation) — an offering that is heavenly, resulting in contentedness,
conducive to heaven — to those Ascetics and Brāhmins who refrain from
intoxication and heedlessness, who are settled in patience and gentleness,
who tame the mind, calm the mind, and train the mind for Nibbāna
(Enlightenment).
This is the fourth case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
These, Householder, are the four worthy deeds that the Noble Disciple
undertakes with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained.
But when anyone exhausts wealth on these four worthy deeds, that wealth is
said to have gone to good use, to have been properly used, to have been
utilized for a worthy cause.
(Reference: AN 4.61)