This is exactly what occurs if one attempts to force these Teachings onto others and thus,
this approach should always be avoided.
Instead, we can welcome and invite others to learn, reflect, and practice these Teachings
through making them available in polite and respectful ways. Then, allow an individual to
either choose to step forward to learn or not.
Making these Teachings available without any expectation of what will or will not occur
allows one’s mind to remain peaceful, calm, serene, and content with joy regardless of the
outcome. If there is craving/desire for others to learn, reflect, and practice, the mind will
experience discontentedness. Additionally, when one is being forceful in their approach
attempting to get others to learn, reflect, and practice these Teachings, it will dissuade
others from being interested to investigate The Teachings and benefit from The
Teachings.
Therefore, by allowing each individual to make the choice to step forward based on their
own decisions, they will feel more comfortable and be more willing to investigate The
Teachings to receive the benefit of The Teachings.
It is normal to be interested to share with others, especially when you discover something
as wonderful as The Teachings that liberate the mind from discontentedness -
permanently. However, if one allows craving/desire/attachment to obsess the mind, it
would be counterproductive in helping others to learn, reflect, and practice The Path to
Enlightenment.
Through each individual remaining determined, dedicated, and diligent towards the
development of their own life practice, others will observe the peacefulness, calmness,
serenity, and contentedness with joy that emanates from the Enlightened mind. While
others may not fully understand the Enlightened mind, they will be intrigued and notice
how peaceful an individual is which is more of a motivating factor to learn, reflect, and
practice than someone who is forcefully attempting to get others to investigate The Path
to Enlightenment.
Through wise Practitioners practicing The Three Wholesome Roots of generosity, loving-
kindness, and wisdom, these Teachings will naturally be shared far and wide as each
individual has the opportunity to step forward to develop their life practice. That may be in
this life or some subsequent life. While you may have the interest for others to learn and
practice these Teachings, one needs to maintain that as an interest and not a craving/
desire/expectation/want, etc. If one allows craving/desire/attachment to pollute the mind
as it relates to sharing these Teachings, there would only be unwholesome results as the
outcome.
With that said, if you choose to give books or other resources to family, friends, or
associates as gifts, that would be the most supreme gift you could give. But in doing so,
you will need to practice in such a way that there is no craving/desire/attachment/wants/
expectations/clinging, etc. for a specific outcome. To practice pure generosity, a
Practitioner needs to give and share without any expectations of anything in return. If
there is an expectation of acquiring something in return, there is still craving/desire/
attachment, therefore, one is not practicing pure generosity but instead, craving.
Craving is an unwholesome root, and this will only produce discontentedness in the mind
and other unwholesome outcomes.
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It takes an enormous amount of time, effort, energy, resources, and patience to share
these Teachings with others as a Teacher. Having these Teachings come into a
community is the absolute best opportunity for people to receive the help they need in
this life. Therefore, supporting Teachers with gifts, hospitality, offerings, and respectful
salutations is highly important to ensure these Teachings continue to be shared into the
world.
If we disparage and denigrate those who are sharing these Teachings or otherwise not
provide support of time, effort, energy, and resources to help them, then this is causing
harm in that these Teachings will not be able to make their way into the hearts and minds
of individual Practitioners - including you. But, through providing support and
encouragement, a Teacher can focus on sharing these Teachings with a community to
help them learn and practice The Path to Enlightenment to eliminate discontentedness
and improve their life.
The accumulation of wisdom is the highest beneficial quality of mind and is highly
beneficial for any community of people. Through supporting and encouraging Teachers in
a community, it helps to ensure the long term success and prosperity of the individuals in
that community. If we disparage or denigrate those who are interested in sharing wisdom,
this will only serve to cause harm within a community as there will be a lack of individuals
who would be willing to share their wisdom.
This is The Natural Law of Kamma of “cause and effect” or “action and result” -
essentially, the results of our decisions.
Through providing support by making generous offerings, there will be Teachers who are
willing and able to provide these Teachings to support a Community of Practitioners. By
practicing The Wholesome Root of generosity, there is a direct beneficial result through
these Teachings being available for a community of Practitioners which benefits the mind
and life of each individual including you.
A Teacher is not sharing these Teachings for their own benefit but instead, for the benefit
of others. So by providing generous offerings, you are supporting your own development
on The Path to Enlightenment by eliminating craving/desire/attachment but also, through
providing the ability for Teachers to continue to share these Teachings with you.
Sharing these Teachings with you is the highest and most supreme gift one could give
you. As a result, it would be wise for you to also share with the Teachers who are sharing
with you. Your offerings would only benefit you through the elimination of craving/desire/
attachment and by making these Teachings available to you and countless others within
our communities.
Our Life —> Our Decisions —> Our Results
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Chapter 74
Among Gifts the Best Is
The Gift of The Teachings
Monks, there are these four powers.
What four?
The power of wisdom, the power of energy, the power of blamelessness, and
the power of sustaining a favorable relationship.
(1) And what, Monks, is the power of wisdom?
One has clearly seen and explored with wisdom those qualities that are
unwholesome and considered as unwholesome; those that are wholesome
and considered as wholesome; those that are blamable and considered as
blamable; those that are blameless and considered as blameless; those that
are dark and considered as dark; those that are bright and considered as
bright; those that should not be cultivated and are considered as not to be
cultivated; those that should be cultivated and are considered as to be
cultivated; those that are unworthy of The Noble Ones and considered as
unworthy of The Noble Ones; those that are worthy of The Noble Ones and
considered as worthy of The Noble Ones.
This is called the power of wisdom.
(2) And what is the power of energy?
One generates aspiration to abandon those qualities that are unwholesome
and considered as unwholesome; those that are blamable and considered as
blamable; those that are dark and considered as dark; those that should not
be cultivated and are considered as not to be cultivated; those that are
unworthy of The Noble Ones and considered as unworthy of The Noble
Ones. One makes an effort, arouses energy, applies one’s mind, and strives
for this.
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One generates aspiration to obtain all those qualities that are wholesome
and considered as wholesome; those that are blameless and considered as
blameless; those that are bright and considered as bright; those that should
be cultivated and are considered as to be cultivated; those that are worthy of
The Noble Ones and considered as worthy of The Noble Ones. One makes
an effort, arouses energy, applies one’s mind, and strives for this.
This is called the power of energy.
(3) And what is the power of blamelessness?
Here, a Noble Disciple engages in blameless bodily, verbal, and mental
conduct.
This is called the power of blamelessness.
(4) And what is the power of sustaining a favorable relationship?
There are these four means of sustaining a favorable relationship: giving,
endearing speech, beneficent conduct, and equality.
Among gifts, the best is the gift of The Teachings.
Among types of endearing speech, the best is repeatedly teaching The
Teachings to one who is interested in it and listens with eager ears.
Among types of beneficent conduct, the best is when one encourages,
settles, and establishes a person without confidence in the accomplishment
of confidence, an unwholesome person in the accomplishment of virtuous
behavior, a selfish person in the accomplishment of generosity, and an
unwise person in the accomplishment of wisdom.
Among types of equality, the best is that a Stream-Enterer is equal to a
Stream-Enterer, a Once-Returner is equal to a Once-Returner, a Non-
Returner is equal to a Non-Returner, and an Arahant is equal to an Arahant.
This is called the power of sustaining a favorable relationship.
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These, Monks, are the four powers. When a Noble Disciple possesses these
four powers, he has transcended five fears.
What five?
(1) Fear of [loss of] livelihood,
(2) fear of shame,
(3) fear of shyness in communities,
(4) fear of death, and
(5) fear of a bad destination [in a future rebirth].
The Noble Disciple reflects thus: I am not afraid on account of my livelihood.
Why should I be afraid on account of my livelihood? I have the four powers:
the power of wisdom, the power of energy, the power of blamelessness, and
the power of sustaining a favorable relationship. An unwise person might be
afraid on account of his livelihood; a lazy person might be afraid on account
of his livelihood; a person who engages in blamable bodily, verbal, and
mental conduct might be afraid on account of his livelihood; a person who
does not sustain favorable relationships might be afraid on account of his
livelihood.
I am not afraid of shame.
I am not afraid of shyness in communities.
I am not afraid of death.
I am not afraid of a bad destination [in a future rebirth].
Why should I be afraid of a bad destination [in a future rebirth]?
I have the four powers: the power of wisdom, the power of energy, the power
of blamelessness, and the power of sustaining a favorable relationship. An
unwise person might be afraid of a bad destination; a lazy person might be
afraid of a bad destination; a person who engages in blamable bodily, verbal,
and mental conduct might be afraid of a bad destination; a person who does
not sustain favorable relationships might be afraid of a bad destination [in a
future rebirth].
When a Noble Disciple possesses these four powers, he has transcended
these five fears.
(Reference: AN 9.5)
In this Teaching from Gotama Buddha, he shares additional understanding to help a
Practitioner understand the gift of sharing these Teachings, therefore, we should aspire to
support and motivate those who choose to share these Teachings.
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Chapter 75
The Noble Giving
(First Discourse)
The Noble Disciple, Householder, who possesses four things is a Stream-
Enterer, no longer bound to the nether world, fixed in destination, with
Enlightenment as his destination.
What four?
Here Householders,
(1) A Noble Disciple possesses confirmed confidence in The Buddha thus:
The Perfectly Enlightened One is an Arahant, perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the
worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One.
(2) He possesses confirmed confidence in The Teachings thus: The
Teachings are well expounded by The Perfectly Enlightened One, directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
(3) He possesses confirmed confidence in The Community thus: The
Community of The Perfectly Enlightened One’s disciples is practicing the
wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals - this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
(4) He resides at home with a mind free of the stain of selfishness, freely
generous, open-handed, joyful in letting go, one devoted to charity, joyful
in giving and sharing.
A Noble Disciple who possesses these four things is a Stream-Enterer, no
longer bound to the nether world, fixed in destination, with Enlightenment as
his destination.
(Reference: SN 55.6)


In this Teaching from Gotama Buddha, he shares expanded Teachings to explain that a
Practitioner who has attained the first Stage of Enlightenment will have confidence in The
Buddha, The Teachings, and The Community while also “resides at home with a mind free
of the stain of stinginess, freely generous, open-handed, joyful in letting go, one devoted
to charity, joyful in giving and sharing”.
(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The Buddha thus:
The Perfectly Enlightened One is an Arahant, perfectly Enlightened, accomplished in true
wisdom and conduct, fortunate, knower of the worlds, unsurpassed leader of persons to
be tamed, Teacher of heavenly beings and humans, The Enlightened One, The Fortunate
One.
The Buddha is explaining that his mind is “perfectly Enlightened” which is how we refer to
a Buddha. Because a Buddha attains Enlightenment through their own independent
journey to Enlightenment, their mind is described as “perfectly Enlightened”. Their mind is
uninfluenced by any outside source and is a main reason why they have deep “true
wisdom” to guide countless beings to Enlightenment. Their moral conduct is exceptional
in that they are deeply practicing The Teachings they share making them an “unsurpassed
leader of persons to be tamed” or in other words, trained.
A Buddha would be a “knower of the worlds” which is referring to The Five Realms of
Existence. A Buddha would know these realms in detail through observation of their past
lives and existence in those realms in prior lives.
A Buddha is a “Teacher of heavenly beings and humans” as these are the beings who can
attain Enlightenment. Beings in the lower realms of hell, animal, and afflicted spirits are
unable to attain Enlightenment and will need to experience an improved rebirth into the
human or heavenly realms to attain Enlightenment.
A Buddha is “fortunate” in that they are “auspicious and favorable”. A Buddha is fortunate
to have been born with a mind capable of attaining Enlightenment through their own
independent journey to Enlightenment.
Auspicious: conducive to success; characterized by success.
Favorable: to the advantage of someone or something.
A Buddha is very rare in the world as the last Buddha currently known to the world
existed over 2,500 years ago.
(2) He possesses confirmed confidence in The Teachings thus: The Teachings are well
expounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to
come and see, applicable, to be personally experienced by the wise.
The Teachings of a Buddha are “directly visible” able to be seen “immediately” by a
Practitioner who chooses to investigate his Teachings.
The Teachings are “inviting one to come and see” meaning that they are meant to be
investigated and practiced to be able to see the truth for yourself without belief. There is
no belief in these Teachings and it is only through determined, dedicated, and diligent
learning, reflection, and practicing of these Teachings that a Practitioner will come to
understand the truth to acquire wisdom liberating the mind from discontentedness.
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A Buddha’s Teachings are “applicable” being able to be applied to daily life to improve
the condition of one’s mind and life. His Teachings need “to be personally experienced by
the wise” as one can observe for themselves that through personal experience these
Teachings lead to liberation of the mind through a gradual diminishing and eventual
elimination of 100% of all discontentedness from the mind.
(3) He possesses confirmed confidence in The Community thus: The Community of The
Perfectly Enlightened One’s disciples is practicing the wholesome way, practicing the
straight way, practicing the true way, practicing the proper way; that is, the four pairs of
persons, the eight types of individuals - this Community of The Perfectly Enlightened
One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of
respectful salutation, the unsurpassed field of merit for the world.
During the lifetime of The Buddha, there were many different Teachers who claimed it was
their teachings that lead to Enlightenment. There were multiple communities of Students
all being led by a different Teacher and progressing towards what they thought was
Enlightenment. We know now that it was The Buddha’s Teachings that are The Path to
Enlightenment but during his lifetime, this was not so obvious to the average individual
who was not learning and practicing his Teachings.
The Buddha knew it was his Teachings that were the truth and those that lead to
Enlightenment because he was experiencing the complete elimination of all
discontentedness. But, this mental state cannot be easily understood or observed by an
unEnlightened being. There are no outward characteristics that identify one who has
attained Enlightenment or identify a Buddha. A Buddha does not perform countless
miracles to convince people that he is a Buddha but instead, guides people in learning,
reflecting, and practicing these Teachings so that the Practitioner can experience the
mind awakening to Enlightenment. In this way, Students understand that what they are
learning and practicing is the truth as the mind gradually eliminates 100% of all
discontentedness through their progression towards Enlightenment. The Student can see
the truth for themselves that the condition of their mind and their life is improving.
A Buddha is not concerned with convincing people that he is a Buddha but instead,
applies energy, effort, and dedication towards sharing The Teachings that lead to
Enlightenment making himself available to all those who choose to learn, reflect, and
practice The Teachings to experience the results. The way Students would know he is a
Buddha is that he attained Enlightenment on his own and The Teachings he shares led
them towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is
willing to help others attain Enlightenment through their independently discovered
Teachings. A Buddha’s ability to help others is not contingent upon everyone knowing he
is a Buddha. A Buddha can function much better by others not knowing he is a Buddha
because then he can observe the condition of his Student’s mind without being tainted by
any admiration. A Buddha will be able to more easily observe the condition of the
Student’s mind providing guidance towards the attainment of Enlightenment through
objective observation.
A Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings
will only build as they deeply learn and practice The Teachings to experience improved
results in the condition of the mind and their life.
The Buddha taught Practitioners to not only have confidence in him and his Teachings but
also in The Community of Practitioners learning and practicing his Teachings because
237


they are able to support and encourage others along The Path to Enlightenment. While a
Buddha is the leader of The Community, it is the entire Community of Practitioners who
are all supporting and encouraging each other which will help each of them to progress
towards Enlightenment.
A Buddha can share The Teachings but it is each individual in The Community who has
determination, dedication, and diligence to learn, reflect, and practice The Teachings that
each individual will experience results. A vibrant Community of Practitioners will actively
learn, reflect, and practice The Teachings while providing support and encouragement for
others who seek understanding. Through a Community of Practitioners actively
investigating The Teachings and discussing them amongst themselves, they will be better
equipped to progress towards Enlightenment and help others attain Enlightenment after a
Buddha’s death.
An Enlightened being will not only be learning, reflecting, and practicing The Teachings
but ultimately be able to discuss them with ease as they are questioned by others about
The Teachings or if other members of The Community are interested in discussion about
The Teachings to progress in their understanding and development of their practice.
It is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing
the wholesome way, practicing the straight way, practicing the true way, practicing the
proper way”. It was not the other communities led by other Teachers. Those communities
that existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is
The Teachings of The Buddha that have stood the test of time existing for over 2,500
years until today.
A large community of people who are dedicated to learning and practicing these
Teachings will be able to sustain The Teachings in the world through providing each other
examples and be role models to one another for how to progress along The Path to
Enlightenment and practice The Teachings in daily life.
The Buddha explains “the four pairs of persons, the eight types of individuals” in other
parts of his Teachings that will be shared in this book series as you progress in your
learning. Essentially these are Practitioners who have attained one of the four Stages of
Enlightenment or practicing to progress from one Stage of Enlightenment to another. The
Buddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutation”.
Practitioners who have progressed into one of The Four Stages of Enlightenment have a
well developed life practice and are highly dedicated to the attainment of Enlightenment.
One would not attain any of The Four Stages of Enlightenment by accident but instead,
through consistent dedication towards improving their life practice. They are also the
Teachers who will be able to provide guidance to all other beings to progress towards
Enlightenment. Therefore, The Buddha encourages Students to make offerings to these
Practitioners to support and sustain The Community helping these Teachings to continue
to flourish in the world for all beings to liberate the mind attaining Enlightenment.
Practitioners who choose to make offerings to these individuals will be creating merit.
Merit is a unique type of wholesome Kamma created through generous offerings to The
Community of Practitioners who are in one of The Four Stages of Enlightenment. The
Buddha explains that making offerings to these individuals provides an “unsurpassed
field of merit for the world”.
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Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for
their own practice but also highly beneficial for the world in that Students can make
offerings to these individuals providing support for The Teachings to continue but also
bringing Students into contact with Practitioners who deeply understand The Teachings
and can help the Student progress towards the attainment of Enlightenment.
The following Teaching from The Buddha explains “the four pairs of persons, the eight
types of individuals” in detail.
An Unsurpassed Field of Merit for the World
Monks, these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of reverential salutation, an unsurpassed field of merit for the world.
What eight?
The Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;
the Once-Returner, the one practicing for realization of the fruit of Once Returning;
the Non-Returner, the one practicing for realization of the fruit of Non-Returning;
the Arahant, the one practicing for realization of the fruit of Arahantship.
These eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of reverential salutation, an unsurpassed field of merit for the world.
The four practicing the way
and the four established in the fruit;
this is the upright Community -
composed in wisdom and virtuous behavior.
For people intent on sacrifice,
for living beings seeking merit,
making merit that ripens in the acquisitions,
what is given to The Community bears great fruit.
(Gotama Buddha)
(Reference:AN 8.59)
Detailed explanation of “What is Merit?” is available in this same book series found in
Chapter 10 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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(4) He resides at home with a mind free of the stain of selfishness, freely generous, open-
handed, joyful in letting go, one devoted to charity, joyful in giving and sharing.
To progress on The Path to Enlightenment a Practitioner will need to develop a practice of
generosity where the mind is working towards eliminating “the stain of selfishness”.
As long as the mind is holding on only pursuing its own selfish desires, it will be
unliberated from the craving/desire/attachment to its selfish desires and pursuit of
material gain. Practicing generosity is a significant aspect of developing one’s practice
towards the attainment of Enlightenment to eliminate the unwholesome quality of
selfishness being able to recognize the interconnectivity between all beings and be willing
to apply time, effort, energy, and resources towards the benefit of others without any
expectation of anything in return.
This is not the only Teaching that is needed to determine if one is a Stream-Enterer. There
are multiple Teachings a Practitioner would need to learn and practice to attain the first
Stage of Enlightenment as a Stream-Enterer.
Detailed explanation of The First Stage of Enlightenment is available in this same book
series found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 76
The Noble Giving
(Second Discourse)
In that case, Sāriputta, he does not give a gift with expectations, with a
bound mind, looking for rewards; he does not give a gift, [thinking]: Having
passed away, I will make use of this.
He does not give a gift, [thinking]: Giving is good. He does not give a gift,
[thinking]: Giving was practiced before by my father and forefathers; I should
not abandon this ancient family custom.
He does not give a gift, [thinking]: I cook; these people do not cook. It isn’t right
that I who cook should not give to those who do not cook, but rather he gives
a gift, [thinking]: Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāma
heavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,
Kassapa, and Bhagu — held those great sacrifices, so I will share a gift.
He does not give a gift, [thinking]: When I am giving a gift my mind becomes
tranquil, and energy and joy arise, but rather he gives a gift, [thinking]: It’s an
enhancement of the mind, an accessory of the mind.
He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing and
vehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.
Having given such a gift, with the breakup of the body, after death, he is
reborn in companionship with the heavenly beings of Brahmā’s (God’s)
company. Having exhausted that Kamma, psychic potency, glory, and
authority, he does not come back and return to this state of being.
(Reference: AN 7.52)
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In this Teaching from Gotama Buddha, he shares guidance that helps a Practitioner
understand the true goal and objective of sharing a gift through the practicing of
generosity. The objective is to train the mind to eliminate craving/desire/attachment (i.e.
enhancement of the mind, an accessory of the mind).
He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes
tranquil, and energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an
enhancement of the mind, an accessory of the mind’.
In other words, a Practitioner should give a gift without expectations or for any of the
other reasons previously shared. Instead, a Practitioner should practice generosity
because they know it allows them to eliminate selfishness to cultivate the mind
eliminating craving/desire/attachment. This enhances one’s life practice by improving the
condition of the mind bringing it closer to Enlightenment.
A Practitioner would be unable to attain Enlightenment with selfishness residing in the
mind as there would still be craving/desire/attachment leading to discontentedness and
rebirth in The Cycle of Rebirth.
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Chapter 77
The Noble Giving
(Third Discourse)
Monk, just as an oil-lamp burns in dependence on oil and a wick, and when
the oil and wick are used up, if it does not get any more fuel, it is
extinguished from lack of fuel; so too when he feels a feeling terminating with
the body, he understands: I feel a feeling terminating with the body.
When he feels a feeling terminating with life, he understands: I feel a feeling
terminating with life. He understands: On the dissolution of the body, with
the ending of life, all that is felt, not being excited in, will become cool right
here.
Therefore a Monk possessing [this wisdom] possesses the supreme
foundation of wisdom. For this, Monk, is the supreme noble wisdom, namely,
the wisdom of the destruction of all discontentedness. His liberation, being
founded upon truth, is unshakeable.
For that is false, Monk, which has a misleading nature, and that is true which
has a non-misleading nature — Nibbāna (Enlightenment).
Therefore a Monk possessing [this truth] possesses the supreme foundation
of truth. For this Monk, is the supreme noble truth, namely, Nibbāna
(Enlightenment), which has a non-misleading nature.
Formerly, when he was unwise (unknowing of true reality), he undertook and
accepted material possessions; now he has abandoned them, cut them off
at the root, made them like a palm stump, done away with them so that they
are no longer subject to future arising. Therefore a Monk possessing [this
letting go] possesses the supreme foundation of letting go. For this, Monk, is
the supreme noble letting go, namely, the [mentally] letting go of all material
possessions.
Formerly, when he was unwise (unknowing of true reality), he experienced
craving, desire, and attachment; now he has abandoned them, cut them off
at the root, made them like a palm stump, done away with them so that they
are no longer subject to future arising.
Formerly, when he was unwise (unknowing of true reality), he experienced
anger, ill will, and hate; now he has abandoned them, cut them off at the
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root, made them like a palm stump, done away with them so that they are no
longer subject to future arising.
Formerly, when he was unwise (unknowing of true reality), he experienced
ignorance and delusion; now he has abandoned them, cut them off at the
root, made them like a palm stump, done away with them so that they are no
longer subject to future arising.
Therefore a Monk possessing [this peace] possesses the supreme
foundation of peace. For this, Monk, is the supreme noble peace, namely,
the elimination of craving/desire, anger/hatred, and ignorance/delusion.
So it was with reference to this that it was said: One should not neglect
wisdom, should preserve truth, should cultivate letting go, and should train
for peace.
(Reference: MN 140)
In this Teaching from Gotama Buddha, he shares how through eliminating craving, anger,
and ignorance (unknowing of true reality), a Practitioner preserve truth and attains “the
supreme noble peace”.
The Buddha starts with explaining the elimination and extinguishing of discontent feelings
through cutting off and letting go of the arising feelings as a Practitioner observes the
arising bodily sensations associated with arising discontent feelings - pleasant feelings,
painful feelings, and feelings that are neither painful-nor-pleasant. This is accomplished
through the development of The Four Foundations of Mindfulness.
Detailed explanation of The Four Foundations of Mindfulness is available in this same
book series found in Chapter 5 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
He then explains wisdom as being supreme especially the wisdom of how to eliminate
discontentedness. Any Teacher who is actively sharing these Teachings to eliminate
discontentedness and has experienced the elimination of discontentedness, has acquired
this wisdom and can lead you to accomplishing that same goal. A Teacher who is sharing
these Teachings to eliminate discontentedness is sharing the most supreme gift, thus, it
would be wise to support them through generous offerings and gifts.
Sharing these Teachings as a Teacher and/or practicing these Teachings to eliminate
discontentedness is helping you and helping all of humanity. You are “preserving truth” for
the benefit of you, those close to you, and all of humanity.
“One should not neglect wisdom, should preserve truth, should cultivate letting go,
and should train for peace” through training the mind to eliminate craving, anger,
and ignorance (unknowing of true reality).
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Chapter 78
The Path of The Teachings Surpasses Giving
Surely giving is praised in many ways,
But The Path of The Teachings surpasses giving,
For in the past and even long ago,
The wholesome and wise ones attained Nibbāna (Enlightenment).
(Reference: SN 1.33)
In this Teaching from Gotama Buddha, he shares how practicing generosity is praised in
many ways. He emphasizes how sharing these Teachings “surpasses” all types of
generosity.
245

Appendix
246


Chapter 79
To Develop a Mind of Loving-kindness Is
More Fruitful Than Giving
Monks, if someone were to give away a hundred pots of food as charity in
the morning, a hundred pots of food as charity at noon, and a hundred pots
of food as charity in the evening, and if someone else were to develop a
mind of loving-kindness even for the time it takes to pull a cow’s udder,
either in the morning, at noon, or in the evening, this would be more fruitful
than the former.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate the liberation of mind by loving-kindness, make it our vehicle, make
it our basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 20.4)


In this Teaching from Gotama Buddha, he shares how practicing loving-kindness
meditation and practicing loving-kindness in daily life is more beneficial than a gift of a
hundred pots of food given in the morning, noon, and evening.
Through eliminating one’s own anger/hatred/ill will through cultivating and developing a
mind of loving-kindness, a Practitioner is helping others in a significant way. They will not
need to experience the unskillful bodily, verbal, or mental conduct motivated by the
unwholesome root of anger/hatred/ill will.
The Buddha encourages Students to “develop and cultivate the liberation of mind by
loving-kindness” guiding a Practitioner to eliminate the unwholesome root of anger/
hatred/ill will so that the mind can be liberated to attain Enlightenment.
247


Chapter 80
Result of Developing and Cultivating
A Mind of Loving-kindness
Monks, suppose there was a sharp-pointed spear, and a man would come
along thinking: I will bend back this sharp-pointed spear with my hand or fist,
twist it out of shape, and twirl it around.
What do you think Monks, would it be possible for that man to do so?
‘No, Venerable Sir.’
For what reason?
‘Because it is not easy to bend back that sharp-pointed spear with one’s
hand or fist, to twist it out of shape, or to twirl it around. That man would only
experience fatigue and frustration.’
So too, Monks, when a Monk has developed and cultivated the liberation of
mind by loving-kindness, made it a vehicle, made it a basis, stabilized it,
exercised himself in it, and fully perfected it, if a non-human being thinks he
can overthrow his mind, that non-human being would only experience
fatigue and frustration.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate the liberation of mind by loving-kindness, make it our vehicle, make
it our basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 20.5)
In this Teaching from Gotama Buddha, he shares how through training the mind in loving-
kindness, the mind is liberated and unaffected by others attempts to “overthrow” or
shake up the mind.
248


Chapter 81
Developing and Cultivating
A Mind of Loving-kindness and
Practicing the Way to the Ascetic
(1) In that case, Monk, you should train yourself thus: My mind will be firm
and well settled internally. Arisen evil unwholesome states will not obsess my
mind: Thus should you train yourself.
When, Monk, your mind is firm and well settled internally, and arisen evil
unwholesome states do not obsess your mind, then you should train yourself
thus: I will develop and cultivate the liberation of the mind by loving-
kindness, make it a vehicle and basis, carry it out, consolidate it, and
properly undertake it.
Thus should you train yourself.
When, Monk, this concentration has been developed and well developed by
you in this way, then you should train yourself thus: I will develop and
cultivate the liberation of the mind by compassion... the liberation of the
mind by sympathetic joy... the liberation of the mind by equanimity, make it a
vehicle and basis, carry it out, consolidate it, and properly undertake it.
Thus should you train yourself.
(2) He sees himself purified of all these evil unwholesome states, he sees
himself liberated from them. When he sees this, joyfulness is born in him.
When he is joyful, joy is born in him; in one who is joyous, the body becomes
tranquil; one whose body is tranquil feels pleasure; in one who feels
pleasure, the mind becomes concentrated.
He resides filling one quarter with a mind filled with loving-kindness, likewise
the second, likewise the third, likewise the fourth; so above, below, around,
and everywhere, and to all as to himself, he resides filling the all-
encompassing world with a mind filled with loving-kindness, abundant,
distinguished, immeasurable, without hostility and without ill will.
He resides filling one quarter with a mind filled with compassion… with a
mind filled with sympathetic joy… with a mind filled with equanimity…
abundant, distinguished, immeasurable, without hostility and without ill will.
250


Suppose there were a pond with clear, agreeable cool water, transparent,
with smooth banks, delightful. If a man, scorched and exhausted by hot
weather, weary, parched, and thirsty, came from the east or from the west
or from the north or from the south or from where you will, having come upon
the pond he would quench his thirst and his hot-weather fever.
So too, Monks, if anyone from a clan of nobles goes forth from the home life
into homelessness, and after encountering The Teachings and Discipline
proclaimed by The Tathāgata, develops loving-kindness, compassion,
sympathetic joy, and equanimity, and thereby gains internal peace, then
because of that internal peace he practices the way proper to the Ascetic, I
say.
(3) Just as if a mighty trumpeter were with little difficulty to make a
proclamation to the four quarters, so by this cultivation and development,
Vāsettha, by this liberation of the mind through loving-kindness,... through
compassion,...through sympathetic joy,. . . through equanimity, he leaves
nothing untouched, nothing unaffected in the sensuous sphere.
(4) Monks, when the liberation of the mind by loving-kindness has been
pursued, developed, and cultivated, made a vehicle and basis, carried out,
consolidated, and properly undertaken, eleven benefits are to be predicted.
What eleven?
(1) One sleeps well;
(2) one awakens with joy;
(3) one does not have bad dreams;
(4) one is pleasing to human beings;
(5) one is pleasing to spirits;
(6) heavenly beings protect one;
(7) fire, poison, and weapons do not injure one;
(8) one’s mind quickly becomes concentrated;
(9) one’s facial complexion is serene;
(10) one dies unconfused; and
(11) if one does not penetrate further, one fares on to the Brahmā world.
When, Monks, the liberation of the mind by loving-kindness has been
repeatedly pursued, developed, and cultivated, made a vehicle and basis,
carried out, consolidated, and properly undertaken, these eleven benefits are
to be predicted.
(Reference: AN 11.15)
251


In this Teaching from Gotama Buddha, he shares the eleven benefits of developing the
mind with loving-kindness.
In other parts of The Buddha’s Teachings, he shares that loving-kindness should be
developed to abandon ill will. It is through eliminating anger/hatred/ill will that the mind
experiences the benefits of:
1.) one sleeps well;
2.) one awakens with joy;
3.) one does not have bad dreams;
4.) one is pleasing to human beings;
5.) one is pleasing to spirits;
6.) heavenly beings protect one;
7.) fire, poison, and weapons do not injure one;
8.) one’s mind quickly becomes concentrated;
9.) one’s facial complexion is serene;
10.) one dies unconfused; and
11.) if one does not penetrate further, one fares on to the Brahmā world.
The Buddha not only describes cultivating loving-kindness but he also describes the
cultivation and development of compassion, sympathetic joy, and equanimity. These four
mental states are known as “The Brahmā-vihāras”.
Detailed explanation of The Brahmā-vihāras is available in this same book series found in
Chapter 14 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 82
Aspirations Are Not Obtained by Means of Prayer
Householder, there are these five things that are wished for, desired,
agreeable, and rarely gained in the world.
What five?
(1) Long life, Householder, is wished for, desired, agreeable, and rarely
gained in the world.
(2) Beauty, Householder, is wished for, desired, agreeable, and rarely gained
in the world.
(3) Peacefulness, Householder, is wished for, desired, agreeable, and rarely
gained in the world.
(4) Fame, Householder, is wished for, desired, agreeable, and rarely gained in
the world.
(5) The heavens are wished for, desired, agreeable, and rarely gained in the
world.
These are the five things that are wished for, desired, agreeable, and rarely
gained in the world.
These five things, Householder, that are wished for, desired, agreeable, and
rarely gained in the world, I say, are not obtained by means of prayers or
aspirations.
If these five things that are wished for, desired, agreeable, and rarely gained
in the world could be obtained by means of prayers or aspirations, who here
would be lacking in anything?
—————
(1) Householder, the Noble Disciple who aspires long life ought not to pray
for long life or excite in it or [passively] yearn for it. A Noble Disciple who
aspires long life should practice the way conducive to long life.
For when he practices the way conducive to long life, it leads to obtaining
long life, and he gains long life either heavenly or human.
253


(2) Householder, the Noble Disciple who aspires beauty ought not to pray for
beauty or excite in it or [passively] yearn for it. A Noble Disciple who aspires
beauty should practice the way conducive to beauty.
For when he practices the way conducive to beauty, it leads to obtaining
beauty, and he gains beauty either heavenly or human.
(3) Householder, the Noble Disciple who aspires peacefulness ought not to
pray for peacefulness or excite in it or [passively] yearn for it. A Noble
Disciple who aspires peacefulness should practice the way conducive to
peacefulness.
For when he practices the way conducive to peacefulness, it leads to
obtaining peacefulness, and he gains peacefulness either heavenly or
human.
(4) Householder, the Noble Disciple who aspires fame ought not to pray for
fame or excite in it or [passively] yearn for it. A Noble Disciple who aspires
fame should practice the way conducive to fame.
For when he practices the way conducive to fame, it leads to obtaining fame,
and he gains fame either heavenly or human.
(5) Householder, the Noble Disciple who aspires the heavens ought not to
pray for the heavens or excite in them or [passively] yearn for them. A Noble
Disciple who aspires the heavens should practice the way conducive to
heaven.
For when he practices the way conducive to heaven, it leads to obtaining the
heavens, and he gains the heavens.
For one desiring long life, beauty, fame,
acclaim, heaven, high families,
and lofty delights
following in succession,
the wise praise motivation
in doing deeds of merit.
Being motivated, the wise person
secures both kinds of good:
the good in this life,
and the good of the future life.
By attaining the good, the steadfast one
is called one of wisdom.
254


(Reference: AN 5.43)
In this Teaching from Gotama Buddha, he shares how one is unable to acquire the
objectives of their affection through prayer.
He helps Students understand this through sharing “If these five things that are wished
for, desired, agreeable, and rarely gained in the world could be obtained by means of
prayers or aspirations, who here would be lacking in anything”?
In other words, if it was as easy to acquire the objectives of one’s affection through
prayer, then you would already have everything you want. One could pray right now,
treating God like a genie in a bottle, and all your wishes would come true.
Did you try it? Did it work?
Of course not, one cannot obtain one’s aspirations through prayer. There needs to be
learning, reflecting, and practicing of these Teachings to improve the condition of the
mind to experience improved outcomes in this life. It is through our actions that we
experience beneficial results.
Through making wise wholesome decisions, we experience wholesome outcomes (i.e.
wholesome Kamma). Through making unwise unwholesome decisions, we experience
unwholesome outcomes (i.e. unwholesome Kamma).
As a Practitioner acquires wisdom, they are then equipped to make free will choices that
are wise leading to wholesome outcomes (i.e. wholesome Kamma).
If one is wishing for a long life, beauty, peacefulness, fame, or a heavenly rebirth, then it
will never occur because it is one’s own actions through wise decisions that produces
these results, not prayer. If one is wishing for these outcomes, they might consider
whether these are cravings/desires/attachments.
There might be an interest to acquire these results that can be pursued as goals or
objectives. But, if there is craving/desiring for these outcomes, this will produce
unwholesome decisions leading to unwholesome results (i.e. unwholesome Kamma).
A wise Practitioner would apply determination, dedication, diligence to learning,
reflecting, and practicing to obtain improvements to the condition of the mind and one’s
life through wise decision making based on The Three Wholesome Roots of generosity,
loving-kindness, and wisdom.
255


Chapter 83
Should a Monk Be Involved with Gold and Silver
Whatever Monk should take gold and silver, or should get another to take it
(for him), or should consent to its being kept in deposit (for him), there is an
offense of expiation involving forfeiture.
Whatever Monk should engage in various transactions in which gold and
silver is used, there is an offense of expiation involving forfeiture.
Whatever Monk should engage in various kinds of bartering, there is an
offense of expiation involving forfeiture.
In case a King or one in the service of a King or a Brāhmin or a Householder
should send a robe-fund for a Monk by a messenger, saying: Having got a
robe in exchange for this robe-fund, present the Monk so and so with a robe;
then if this messenger, approaching that Monk, should say: Honored sir, this
robe-fund was brought for the Venerable One; let the Venerable One accept
this robe-fund, then the messenger should be spoken to thus by this Monk:
Sir, we do not accept a robe-fund, but we accept a robe if it is at the right
time and if it is allowable. If this messenger should say to the Monk:
But is there someone who is the Venerable One’s attendant?, then, Monks,
an attendant should be pointed to by the Monk in need of a robe-either one
who is engaged in the monastery or a Household Practitioner - saying:
This is the Monk’s attendant.
If this messenger, instructing this attendant, approaching that Monk, should
speak thus: Honored sir. I have instructed the person whom the Venerable
One pointed out as an attendant; let the Venerable One approach at the right
time, (and) he will present you with a robe; then, Monks, if that Monk is in
need of a robe, approaching that attendant, he should state and remind him
two or three times, saying:
‘Sir, I am in need of a robe’.
If while stating and reminding two or three times, he succeeds in obtaining
that robe, that is good. If he does not succeed in obtaining it, he should
stand silently for it four times, five times, six times at the utmost. If he
succeeds in obtaining that robe, standing silently for it, four times, five times,
256


six times at the utmost, that is good. If he, exerting himself further, succeeds
in obtaining that robe, there is an offense of expiation involving forfeiture.
If he does not succeed in obtaining it, he should either go himself to where
the robe-fund was brought from for him, or a messenger should be sent to
say: That robe-fund which you, sirs, sent for a Monk, is not of any use to that
Monk. Let the gentlemen make use of their own, let your own things be not
lost. This is the proper course in this case.
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 2: Mahavagga by I.B. Horner)
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)
(Another Discourse)
... As he was sitting down at a respectful distance Mendaka the Householder
spoke thus to The Perfectly Enlightened One: There are, Fortunate One,
wilderness roads with little water, with little food; it is not easy to go along
them without provisions for the journey. It were good, Fortunate One, if The
Perfectly Enlightened One allowed Monks provisions for the journey.
Then The Perfectly Enlightened One on this occasion, having given reasoned
talk, addressed the Monks, saying: I allow you, Monks, five products of the
cow: milk, curds, butter-milk. butter, and ghee. There are, Monks, wilderness
roads with little water, with little food it is not easy to go along them without
provisions for the journey. I allow you, Monks, to look about for provisions for
a journey: husked rice for him who has need of husked rice; kidney-beans
for him who has need of kidney-beans; beans for him who has need of
beans; salt for him who has need of salt; sugar for him who has need of
sugar; oil for him who has need of oil; ghee for him who has need of ghee.
There are, Monks, people who have confidence and are believing: these
deposit gold (coins) in the hands of these who make things allowable,
saying: By means of this give the master that which is allowable. I allow you,
Monks, thereupon to consent to that which is allowable. But this, Monks, I
do not say: that by any method may gold and silver be consented to, may be
looked about for.
Now on that occasion the members of the King’s company had assembled in
the royal palace and were sitting together when the following conversation
arose: Gold and silver are allowable for the Ascetics following the Sakyan
son; the Ascetics following the Sakyan son consent to gold and silver; the
Ascetics following the Sakyan son accept gold and silver.
Now on that occasion Manicūļaka the Headman was sitting in that
community. Then Manicūlaka the Headman said to that community: Do not
257


speak thus, masters. Gold and silver are not allowable for the Ascetics
following the Sakyan son; the Ascetics following the Sakyan son do not
consent to gold and silver; the Ascetics following the Sakyan son do not
accept gold and silver. They have renounced jewelry and gold; they have
given up the use of gold and silver. And Manicüļaka was able to convince that
community.
Then Manicüļaka approached The Perfectly Enlightened One, paid homage
to him, and sat down to one side. Sitting to one side, he reported to The
Perfectly Enlightened One all that had happened, adding: I hope, Venerable
Sir, that when I answered thus I stated what has been said by The Perfectly
Enlightened One and did not misrepresent him with what is contrary to the
truth; that l explained in accordance with The Teachings, and that no
reasonable consequence of my statement gives ground for criticism.
For sure, Headman, when you answered thus you stated what has been said
by me and did not misrepresent me with what is contrary to the truth; you
explained in accordance with The Teachings, and no reasonable
consequence of your statement gives ground for criticism. For, Headman,
gold and silver are not allowable for the Ascetics following the Sakyan son;
the Ascetics following the Sakyan son do not consent to gold and silver; the
Ascetics following the Sakyan son do not accept gold and silver. They have
renounced jewelry and gold; they have given up the use of gold and silver. If
gold and silver are allowable for anyone, the five cords of sensual pleasure
are allowable for him. If the five cords of sensual pleasure are allowable for
anyone, you can definitely consider him to be one who does not have the
character of an Ascetic or of a follower of the Sakyan son.
Further, Headman, I say this: Straw may be sought by one needing straw;
timber may be sought by one needing timber; a cart may be sought by one
needing a cart; a workman may be sought by one needing a workman. But I
do not say that there is any method by which gold and silver may be
consented to or sought
(Reference: SN 42.10)
258


In this Teaching from Gotama Buddha, he shares guidance to instruct the Ordained
Practitioners to not accept gold and silver as offerings or gifts.
The goal of learning and practicing these Teachings and then sharing them as a Teacher
is not to become rich or wealthy. The goal would be to share these Teachings for the
benefit of others.
If the mind has craving/desire/attachment to wealth, it will not experience Enlightenment.
An Enlightened being who is a Household Practitioner may be wealthy, but the mind
would need to eliminate any craving/desire/attachment to wealth in order to experience
Enlightenment. An Ordained Practitioner should never accumulate any sort of material
gains for wealth such as gold, silver, land, or other material objects.
Today, many Ordained Practitioners and Teacher accept money as offerings. During the
lifetime of The Buddha, it was possible to live life without money accepting only offerings
to sustain one’s life such as food, water, clothing, shelter, and medical care.
However, in today’s world, it would be nearly impossible for one to live life without a
Teacher accepting some form of currency to purchase some of the basic supplies a
Teacher would need. In order to live life without accepting money as an offering or gift,
there would need to be Students nearby in all situations attending to every single need of
the Teacher. This is highly unlikely and would burden others with constant and continuous
care that could create complications for one’s life.
Since it was possible to function during the lifetime of The Buddha without a form of
currency, he guided the Ordained Practitioners to not accept gold or silver, the primary
form of currency during that time in history.
Today, Ordained Practitioners and Teachers who accept money as offerings and gifts will
need to ensure they develop their life practice so that there is not craving/desire/
attachment to money or wealth. If there is craving/desire/attachment to money or wealth,
one will not experience liberation of mind - Enlightenment.
All Practitioners who are interested to attain Enlightenment will need to eliminate craving/
desire/attachment to money and wealth. While one will need to acquire life sustaining
resources to continue forward in this life, that can be accomplished without craving/
desire/attachment to money or wealth.
259


Chapter 84
Giving Thanks
Now at that time Monks did not give thanks in a dining hall. People looked
down upon, criticized, spread it about, saying: How can these Ascetics, sons
of the Sakyans, not give thanks in a dining hall? Monks heard these people
who... spread it about. Then these Monks told this matter to The Perfectly
Enlightened One. Then The Perfectly Enlightened One, on this occasion,
having given reasoned talk, addressed the Monks, saying:
I allow you, Monks, to give thanks in a dining hall.
...I allow you, Monks, to give thanks in a dining hall through a Monk who is
an elder.
...I allow, Monks, four or five Monks who are elders or next (in age) to the
elders to wait in a dining hall.
I allow you, Monks, if there is a reason, to go away, having asked (permission
from) the Monk immediately next (to you).
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 5: Mahavagga by I.B. Horner)
260

In this Teaching from Gotama Buddha, he shares guidance for Ordained Practitioners,
who are Teachers, to give thanks to the Household Practitioners for the offerings and gifts
received such as food.
It would be unwise for Ordained Practitioners or Teachers to accept offerings and gifts
without expressing gratitude and appreciation.
While Ordained Practitioners and Teachers invest enormous amounts of time, effort,
energy, and resources to share these Teachings and Students are taught to be polite,
kind, friendly, and respectful to the Teachers, Ordained Practitioners and Teachers should
also be polite, kind, friendly, and respectful to Household Practitioners for the time, effort,
energy, and resources they invest in making offerings and sharing gifts. In this way, there
is mutual respect, gratitude, and appreciation.
Just as there is mutual support between Ordained Practitioners and Teacher with their
Students, there needs to be mutual politeness, kindness, friendliness, and respect.
This will ensure all Practitioners are practicing generosity with wholesome moral conduct
infused with loving-kindness and compassion.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
261


Chapter 85
An Invitation to Accept
When a Monk is not ill, an invitation (to accept) a requisite for four months
may be accepted, unless there be a renewed invitation, unless there be an
ongoing invitation. If one should accept for longer than that, there is an
offense of wrongdoing.
(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 3: Mahavagga by I.B. Horner)
In this Teaching from Gotama Buddha, he shares that Ordained Practitioners who are not
sick are able to accept the offering of a shelter for four months in duration, unless there is
a renewed invitation, or an ongoing invitation.
During the lifetime of The Buddha, Ordained Practitioners would receive offerings from
Household Practitioners to stay in their home. Traveling was not easy, therefore, it was
common for Ordained Practitioners to stay in the home of a Household Practitioner who
would then take care of the individual with food, water, shelter, and medical care, if
needed.
Then, it was the responsibility of the Ordained Practitioner to share Teachings with the
Household Practitioner to help them develop their life practice and improve the condition
of their mind by sharing the wisdom of these Teachings. In this way, there was mutual
support between Ordained Practitioners, or Teachers, who are sharing these Teachings
and the Household Practitioners.
The Buddha was interested in ensuring that Ordained Practitioners were appreciative of
the gift of shelter and did not exhausted their welcome. Therefore, he taught them to not
accept an offering of shelter for longer than four months unless there was a renewed
invitation or an ongoing invitation.
This also helped to ensure there was less of a chance for Ordained Practitioners or
Household Practitioners to become attached to each other, thus, inhibiting the attainment
of Enlightenment.
Through ensuring the Ordained Practitioners continued to travel, this would help to
minimize any potential cravings/desires/attachments from being formed.
262


Chapter 86
Responsibilities of a Teacher
Monks, when a cattle worker possesses eleven factors, he is capable of
keeping and caring for a herd of cattle.
What eleven?
Here a cattle worker has wisdom of form, he is skilled in characteristics, he
removes flies’ eggs, he dresses wounds, he smokes out the sheds, he
knows the watering place, he knows what it is to have drunk, he knows the
road, he is skilled in pastures, he does not milk dry, and he shows extra
veneration to those bulls who are fathers and leaders of the herd.
When a cattle worker possesses these eleven factors, he is capable of
keeping and caring for a herd of cattle.
So too, Monks, when a Monk possesses these eleven qualities, he is
capable of growth, increase, and maturity in The Teachings and Discipline.
What eleven?
Here a Monk has wisdom of form, he is skilled in characteristics, he removes
flies’ eggs, he dresses wounds, he smokes out the sheds, he knows the
watering place, he knows what it is to have drunk, he knows the road, he is
skilled in pastures, he does not milk dry, and he shows extra veneration to
those elder Monks of long-standing who have long gone forth, the fathers
and leaders of The Community.
And how is a Monk skilled in characteristics?
Here, a Monk understands as it really is thus: ‘An unwise person is
characterized by his actions; a wise person is characterized by his actions.’
It is in this way that a Monk is skilled in characteristics.
And how does a Monk smoke out the sheds?
Here, a Monk teaches The Teachings to others in detail as he has heard it
and learned it.
It is in this way that a Monk smokes out the sheds.
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And how does a Monk know the watering place?
Here, from time to time a Monk approaches those Monks who are learned,
heirs to the heritage, experts on The Teachings, experts on the discipline,
experts on the outlines, and inquires of them: ‘How is this, Venerable Sir?
What is the meaning of this?’ Those Venerable Ones then disclose to him
what has not been disclosed, clear up what is obscure, and dispel his
perplexity about numerous perplexing points.
It is in this way that a Monk knows the watering place.
And how does a Monk know what it is to have drunk?
Here, when The Teachings and discipline proclaimed by the Tathāgata are
being taught, a Monk gains inspiration in the meaning, gains inspiration in
The Teachings, gains joy connected with The Teachings.
It is in this way that a Monk knows what it is to have drunk.
And how does a Monk know the road?
Here, a Monk understands The Noble Eight Fold Path as it really is.
It is in this way that a Monk knows the road.
And how is a Monk skilled in pastures?
Here, a Monk understands The Four Foundations of Mindfulness as they
really are.
It is in this way that a Monk is skilled in pastures.
And how does a Monk not milk dry?
Here, when dedicated Householder Practitioners invite a Monk to take robes,
almsfood, lodgings, and medicines and provisions for the sick, a Monk is
moderate in accepting donations.
It is in this way that a Monk does not milk dry.
264

And how does a Monk show extra veneration to those elder Monks of
long-standing who have long gone forth, the fathers and leaders of The
Community?
Here, a Monk maintains bodily, verbal, and mental acts of loving-kindness
both openly and privately toward those elder Monks of long-standing who
have long gone forth, the fathers and leaders of The Community.
It is in this way that a Monk shows extra veneration to those elder Monks of
long-standing who have long gone forth, the fathers and leaders of The
Community.
Possessing these eleven qualities, a Monk is capable of growth, progress,
and fulfillment in these Teachings and discipline.
(Here only eight of the eleven factors are shared as these eight apply to
‘Generosity and Gratitude’. See the included reference for the entire
Teaching.)
(Reference: AN 11.17)


In this Teaching from Gotama Buddha, he shares aspects of an Ordained Practitioner’s, or
Teacher’s, life practice that needs to be developed to be able to grow, progress, and fulfill
their role within these Teachings and discipline.
And how is a Monk skilled in characteristics?
A Practitioner needs to understand what qualities are wholesome and unwholesome so
that one can actively apply energy and effort to cultivate the wholesome and eliminate the
unwholesome. And, it is not just one’s speech but also one’s actions that determine their
character.
Through improving one’s bodily, verbal, and mental conduct through practicing
wholesome conduct, one will experience beneficial outcomes in their life.
A Teacher is a role model for their Students, and through practicing wholesome moral
conduct, their Students are able to model this conduct within their own practice. Without
a Teacher deeply learning The Teachings, they would have no ability to practice these
Teachings to cultivate the mind, and their Students would not have a well developed
Teacher, who is their leader, to model their life practice.
And how does a Monk smoke out the sheds?
A Teacher should share The Teachings in the way that they were shared with them and led
to their Enlightenment. There is no situation or circumstance where a Teacher should
change The Teachings of The Buddha. Instead, they should deeply learn with The Words
of The Buddha, reflect on The Teachings, and practice The Teachings.
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As one observes the condition of the mind and their life gradually improving, they will
know the truth and acquire deep wisdom.
To be able to share these Teachings in a way that will produce Enlightenment for
countless individuals, these Teachings need to be shared in the way that The Buddha
shared them. There should be nothing added or taken away unless that is done by a new
Buddha.
By sharing The Teachings in this way, we can ensure that countless generations will be
able to learn, reflect, and practice these Teachings to progress to Enlightenment. The
entire world can attain Enlightenment through being guided by the life affirming wisdom of
The Buddhas who awakened to Enlightenment through their own independent journey,
dedicated the remaining time of their life to sharing these Teachings guiding countless
Practitioners to Enlightenment, and leaving these Teachings in a condition that they could
be continually shared, guiding countless more Practitioners to Enlightenment.
It is The Teachings of a Buddha that lead to Enlightenment, not modifications that are
made after their death.
And how does a Monk know the watering place?
A Teacher will need to continue their learning and development on The Path to
Enlightenment for their entire life. To be a wise and effective Teacher, one needs to first be
a highly developed Practitioner. Without a well developed practice of these Teachings that
leads to Enlightenment, one would be incapable of guiding others to Enlightenment as a
Teacher.
Therefore, one needs to continually seek guidance from their own Teacher to develop
their life practice and develop their ability to share these Teachings in beneficial ways that
help others attain Enlightenment.
A Teacher should never share anything that they do not know is 100% the truth through
development of their own practice and independent verification of the truth. This may
include the need to share with a Student that you do not know the answer to their
question and will get back with them after you consult with your own Teacher. If there is
no conceit in the mind or one is practicing towards the elimination of conceit, “I do not
know” is a valid answer.
Sharing untruthful and unverified Teachings would only cause harm to your own mind and
the mind of those who choose to learn without reflection and practice to independently
verify the truth to acquire wisdom. A Teacher will need to ensure they are not causing
harm within their life practice to include, not harming their Students by the Teacher taking
the time, effort, energy, and resources to independently verify any and all Teachings they
choose to share. Sharing unverified Teachings would cause harm to Students and the
Teacher. A Teacher should consult with their own Teacher anytime they do not know the
answer to a question to ensure that they continue to develop their own practice, they are
not lying, and that they are not causing harm to their Students.
A Teacher will need the support of their own Teachers, therefore, maintaining healthy
relationships with one’s Teachers will be required to fully develop one’s own life practice
to attain Enlightenment and to be able to develop one’s abilities to share these Teachings
as a Teacher.
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And how does a Monk know what it is to have drunk?
A Teacher should be inspired, motivated, enthusiastic, and joyful towards The Teachings
of The Buddha. If one is experiencing Enlightenment, this is very easy to do.
The results of the Enlightened mind are beyond anything that one has experienced at any
time during their life. The mind is so peaceful, calm, serene, and content with joy, it is
steady and unshakable. It is a mental state that is completely unknown to an
unEnlightened being and as one experiences increased qualities of Enlightenment, then
inspiration, motivation, enthusiasm, and joy are qualities that fill the mind.
Through practicing inspiration, motivation, enthusiasm, and joy, those around a Teacher
will learn to cultivate the qualities of inspiration, motivation, enthusiasm, and joy.
And how does a Monk know the road?
A Teacher will need to deeply understand The Eight Fold Path. An Enlightened being will
know The Eight Fold Path inside, outside, backwards, and forwards. They would be able
to easily discuss The Eight Fold Path (i.e. The Path to Enlightenment) with anyone who
seeks guidance to learn and practice these Teachings.
A wise Teacher will know that it is The Eight Fold Path that guides humans and heavenly
beings to Enlightenment.
Without a deep understanding and practice of The Eight Fold Path, a Teacher would be
unable to attain Enlightenment or guide Students to Enlightenment. The Eight Fold Path is
the central and core Teaching of The Buddha and all Teachers will need to know this
Teaching inside, outside, backwards, and forwards. The Teachings on The Path to
Enlightenment interconnect with The Eight Fold Path in one way or another.
The Eight Fold Path is the map, the guidance, the way leading to the complete end of
discontentedness.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
And how is a Monk skilled in pastures?
The Four Foundations of Mindfulness is part of The Eight Fold Path and is a required
Teaching to attain Enlightenment. Without a well developed understanding and practice of
The Four Foundations of Mindfulness, a Teacher would be unable to attain Enlightenment
or guide Students to Enlightenment.
It is through observation of the mind and developing awareness of the bodily sensations,
feelings, condition of the mind, and mental objects that a Practitioner is able to uproot the
unwholesome and arise the wholesome to eliminate discontentedness and attain
Enlightenment.
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Detailed explanation of The Four Foundations of Mindfulness is available in this same
book series found in Chapter 5 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
And how does a Monk not milk dry?
Students will need to support Teachers through offerings and gifts. A Teacher will need to
accept offerings and gifts from their Students. But, in doing so, a wise Teacher needs to
understand how to ensure they are accepting donations without allowing their Students to
exhaust their resources.
Students should be taught the practice of generosity and creating merit, as they would be
unable to attain Enlightenment without these practices. But the practice of generosity and
creating merit needs to be taught and practiced as part of “the middle way”.
If a Student was to not provide offerings to their Teacher, the mind would retain its
selfishness and would not experience Enlightenment. If a Student was to provide
excessive offerings to their Teachers beyond their abilities, this would not allow them to
conduct their life in a way that provides the needed necessities to sustain their life.
A Teacher needs to understand this approach and provide guidance to Students while
also exercising discernment (i.e. wise decisions making) in accepting donations without
allowing their Students to exhaust their resources.
A Teacher will oftentimes have well developed knowledge of their Student’s life and
lifestyle. One should use this wisdom to guide their Students in how to practice
generosity and creating merit ensuring a Student finds “the middle way”.
And how does a Monk show extra veneration to those elder Monks of long-standing
who have long gone forth, the fathers and leaders of The Community?
Politeness, kindness, friendliness, and respect are core and central qualities of mind that
need to be cultivated by every Practitioner who chooses to progress towards
Enlightenment. Practitioners will need to develop the ability to practice these qualities of
mind with every individual they come into contact with. An Enlightened being will be
polite, kind, friendly, and respectful to everyone at all times. There is no situation or
circumstances where an Enlightened being would be impolite, unkind, unfriendly, or
disrespectful.
This is possible when a Practitioner eliminates all pollution of mind and one will need to
gradually work in this direction.
A Teacher would find it extremely difficult to share these Teachings and benefit others if
their mind was polluted with craving, anger, and ignorance (unknowing of true reality) to
include The Ten Fetters. Therefore, a wise Teacher would focus on their own practice
ensuring they eradicate all fetters/taints/pollutions of mind through eliminating the
defilements.
This includes practicing loving-kindness openly and in private towards all individuals
including senior Ordained Practitioners and senior Household Practitioners. These are the
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elders of The Community and will help a Teacher to develop their Community of
Practitioners through informal mentorship of newer members to one’s Community.
Through a Teacher practicing politeness, kindness, friendliness, respect, and loving-
kindness towards all senior members of The Community, these qualities of mind will be
developed within The Community among all their Students.
If we treat our elders politely, kindly, friendly, and respectfully, this “supreme wisdom”
continues to be developed and cultivated within humanity and we can all experience
Enlightenment.
We “win” when we all “win”. We do not “win” until everyone attains Enlightenment.
(These are not the only responsibilities of a Teacher but is a good starting point.)
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Chapter 87
Who Should You Not Teach and
Who Should You Teach
Monks, someone with six features is unable to enter the sure path with
regards to skillful qualities, even when listening to the true Teachings.
What six?
When The Teachings and practice proclaimed by The Perfectly Enlightened
One is being taught
(1) they are not interested to listen
(2) they do not actively listen
(3) they do not apply effort to understand
(4) they learn the incorrect meaning
(5) they ignore the correct meaning
(6) they adopt views that contradict The Teachings.
Someone with these six features is unable to enter the sure path with regards
to skillful qualities, even when listening to the true Teaching.
Someone with six qualities is able to enter the sure path with regards to
skillful qualities when listening to the true Teachings.
What six?
When The Teachings and practice proclaimed by The Perfectly Enlightened
One is being taught
(1) they are interested to listen
(2) they actively listen
(3) they apply effort to understand
(4) they learn the correct meaning
(5) they ignore the incorrect meaning
(6) they adopt views that match with The Teachings.
Someone with these six qualities is able to enter the sure path with regards to
skillful qualities when listening to the true Teachings.
270

(Reference: AN 6.88)


In this Teaching from Gotama Buddha, he shares in what situation an individual is able to
learn The Teachings to make improvements in their life and in what situation an individual
is unable to learn The Teachings to make improvements in their life.
If an individual is not interested to listen, does not actively listen, does not apply effort to
understand, learns the incorrect meaning, adopts the incorrect meaning, and adopts
views that contradict The Teachings, they are unable to develop their life practice. This
individual is not a Student. They have not chosen to actively learn, therefore, they will be
unable to make progress on The Path to Enlightenment.
However, if an individual is interested to listen, actively listens, applies effort to
understand, learns the correct meaning, adopts the correct meaning, and adopts views
that match with The Teachings, they are able to develop their life practice. This individual
is a Student. They have chosen to actively learn, therefore, they will be able to make
progress on The Path to Enlightenment.
It is impossible to force an individual to attain Enlightenment. Each individual needs to
choose to learn, reflect (i.e. independently verify), and practice The Teachings of The
Buddha to experience improvements to the condition of the mind and their life. Without
the willingness to learn, grow, and evolve, an individual would be unable to make
improvements on The Path to Enlightenment or progress to Enlightenment.
There is no part of The Path to Enlightenment that involves attempting to force
others to make progress on The Path to Enlightenment.
There are a million and one decisions that an individual would need to make in order to
progress to Enlightenment. You are unable to force an individual to be a Student of these
Teachings or to make progress on The Path to Enlightenment. Therefore, it would be
highly unbeneficial to even try and, it would be your own craving/desire/attachment to do
so.
Instead, you can invite and welcome people to learn, reflect, and practice. But, the choice
to do so or not is up to each individual.
A Teacher needs to ensure they are only sharing Teachings with individuals who have
chosen to actively learn and practice to improve the condition of their mind and their life.
Then, a person who has chosen to actively listen, learn, and practice could be considered
a Student and it would be wise to share these Teachings with them to help them progress
to Enlightenment.
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Chapter 88
Reasons Why a Business
Surpasses Forecast or Fails
‘Venerable Sir, (1) why is it that for one person here, the business he
undertakes ends in failure? (2) Why is it that for another the same kind of
business does not fulfill his forecast? (3) Why is it that for still another the
same kind of business fulfills his forecast? (4) And why is it that for still
another the same kind of business surpasses his forecast?’
(1) Here, Sāriputta, someone approaches an Ascetic or a Brāhmin and invites
him to ask for what he needs, but does not give him what was requested.
When he passes away from there, if he comes back to this world, whatever
business he undertakes ends in failure.
(2) Someone else approaches an Ascetic or a Brāhmin and invites him to ask
for what he needs. He gives it to him but does not fulfill his needs. When he
passes away from there, if he comes back to this world, whatever business
he undertakes does not fulfill his forecast.
(3) Someone else approaches an Ascetic or a Brāhmin and invites him to ask
for what he needs. He gives it to him and fulfills his needs. When he passes
away from there, if he comes back to this world, whatever business he
undertakes fulfills his forecast.
(4) Someone else approaches an Ascetic or a Brāhmin and invites him to ask
for what he needs. He gives it to him and surpasses his needs. When he
passes away from there, if he comes back to this world, whatever business
he undertakes surpasses his forecast.
This, Sāriputta, is the reason why for one person here the business he
undertakes ends in failure, for another the same kind of business does not
fulfill his forecast, for still another the same kind of business fulfills his
forecast, and for still another the same kind of business surpasses his
forecast.
(Reference: AN 4.79)
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In this Teaching from Gotama Buddha, he shares how business can either be a failure or
success based on one’s actions and practice of generosity.
1.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to
sustain their life yet does not provide those requested items. The Buddha shares that if
this person is reborn back into the human realm, their business “ends in failure”.
2.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to
sustain their life and gives it to them but does fully provide what is needed. The
Practitioner only partially fulfills the need. The Buddha shares that if this person is reborn
back into the human realm, their business “does not fulfill his forecast”.
3.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to
sustain their life and gives it to them fully providing what is needed. The Buddha shares
that if this person is reborn back into the human realm, their business “fulfills his
forecast”.
4.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to
sustain their life and gives it to them surpassing what is needed. The Buddha shares that
if this person is reborn back into the human realm, their business “surpasses his
forecast”.
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Chapter 89
Eight Causes and Conditions for the
Destruction of Families
I remember ninety-one eons back, Headman, but I do not recall any family
that has ever been destroyed merely by offering cooked almsfood. Rather,
whatever families there are that are rich, with much wealth and property, with
abundant gold and silver, with abundant possessions and means of
subsistence, with abundant wealth and grain, they have all become so from
giving, from truthfulness, and from mental discipline.
There are, Headman, eight causes and conditions for the destruction of
families.
(1) Families come to destruction on account of the King, or
(2) on account of thieves, or
(3) on account of fire, or
(4) on account of water; or
(5) they do not find what they have put away; or
(6) mismanaged undertakings fail; or
(7) there arises within a family a spendthrift who squanders, dissolves, and
wastes away its wealth; and
(8) impermanence is the eighth.
These are the eight causes and conditions for the destruction of families. But
while these eight causes and conditions for the destruction of families exist,
if anyone speaks thus of me: The Perfectly Enlightened One is practicing for
the elimination of families, for the misfortune of families, for the destruction
of families, if he does not abandon that assertion and that state of mind, and
if he does not let go of that view, then according to his own consequences
he will be, as it were, dropped off in hell.
(Reference: SN 42.9)


274

Now that you have completed reading (Volume 13) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
276


Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
277


Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
278


David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
279


The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
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- People can travel worldwide.
- Information can be shared worldwide in an instant.
- Commonly spoken language among a large percentage of the worldwide
population and this is only growing.
These criteria did not exist during the lifetime of Gotama Buddha and it is
only now that the world has come into an age where his original goal is
realistically possible.
But, during Gotama Buddha’s lifetime it seems they had something that we
may not have….
The people during Gotama Buddha’s lifetime had perseverance and
dedication to learning, reflecting, and practicing The Teachings to realize the
results of experiencing the Enlightened mind. They were not afraid of hard
work.
With our modern day conveniences, I am unsure how many people are
willing to apply their determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience the Enlightened mind.
When a being decides they are finished with the sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,
jealousy, resentment, etc., that is the time when one can turn towards The
Teachings and goal of experiencing Enlightenment.
Through each individual deciding to learn and practice The Teachings of
Gotama Buddha, as a collective world, our species will gradually evolve. We
evolve to a higher consciousness where we train the mind to not harm others
through our intentions, speech, nor actions.
Through each individual deciding to learn, reflect, and practice The
Teachings of Gotama Buddha, each person benefits and we all benefit as
there will be less and less harm in the world.
Through individuals deciding to focus on developing a comprehensive
approach to learning and practicing The Teachings of Gotama Buddha with
guidance from a Teacher, your life drastically improves and the entire world
improves essentially creating “heaven on earth”.
We do not need to “fix” the world. That is not the problem. The problem is
the unEnlightened mind does not understand The Natural Laws of Existence
and it is quite a struggle to live in a world that one does not understand.
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Through learning and practicing The Teachings of Gotama Buddha, a
Practitioner comes to deeply understand The Natural Laws of Existence to
acquire wisdom that will end the struggles and misery one may face on a
regular basis.
Are you ready to apply determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience Enlightenment?
If one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is
nothing to do.
But, if you are interested to eliminate these unwelcomed feelings from the
mind, then I suggest you turn towards The Path to Enlightenment and apply
your dedication and diligence to learning, reflecting, and practicing The
Teachings of Gotama Buddha.
And then, as all of humanity gradually experiences Enlightenment we will
have accomplished “the goal”.
“An entire species of Enlightened beings”.
282


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