In this Teaching from Gotama Buddha, he shares how a Student who is practicing these
Teachings closely (Noble Disciple) would use wealth for wholesome purposes rather than
for selfish desires.
He provides guidance in how one can ensure they are applying wealth towards
wholesome activities that will produce wholesome results (i.e. wholesome Kamma).
Each of the “four worthy deeds” would ensure a Practitioner is attending to their “needs”
and not their “wants”. Through the mind chasing its wants, an individual can oftentimes
become wasteful and irresponsible with the wealth they are acquiring. In doing so, one
would find it difficult to sustain their life and provide for those who need their support.
(1) First, Gotama Buddha encourages us to ensure we have attended to our own needs.
He explains that a Practitioner should “make himself content and pleased and properly
maintains himself in contentedness”. An individual needs five (5) basic necessities to
sustain life. Food, water, clothing, shelter, and medical care is what is needed to sustain
human life. Having these five (5) necessities taken care of, a wise Practitioner would then
look to ensure they have taken care of their other responsibilities rather than use wealth
unwisely through wasteful or irresponsible spending.
Parents, life partners, children, employees, friends, and companions are the next on the
list of individuals The Buddha suggests one should ensure are taken care of with the
basic necessities to sustain life. These are the individuals that are closest to you and
ensure your success and continued growth of your wealth. Without ensuring these
individuals are well cared for, one would find it extremely difficult to continue their
57


success in the world acquiring income to sustain your life. Ensuring one’s parents, life
partners, children, employees, friends, and companions are all cared for and well
established in contentedness through having the basic necessities to sustain life, a
Practitioner can then continue to meet with success in their professional life.
(2) Second, Gotama Buddha encourages us to ensure we have protected our wealth from
events that could significantly affect our wealth or growth of wealth. Disasters such as fire
and floods could wipe away one’s wealth should they not have adequate protection. In
today’s society, this might include properly allocating wealth towards institutions that are
capable of overseeing one’s wealth and helping it to grow. This might include a bank,
financial institution, insurance, safety deposit vaults, or other ways to protect one’s
wealth.
Protecting one’s wealth from Kings could be looked upon as ensuring one has made
proper decisions towards allocating money based on government laws to pay one’s fair
share of taxes. Should a Practitioner choose not to allocate wealth towards the support of
government services, the community would gradually crumble creating an environment
that is not supportive of continued growth for humanity.
Protecting one’s wealth from thieves would be to ensure there are safeguards in place
that a thief would be unable to wipe out one’s wealth through stealing. During Gotama
Buddha’s lifetime, life was very basic compared to today’s standards. It would not be
uncommon for someone to store their money in their home and for a thief to potentially
cause a family ruin through stealing their accumulated money stored in just one central
location. Today, we have many ways to ensure that one is well protected from scams and
thieves who are looking to steal from you and your family. When one has applied good
practices to protect one’s wealth, the mind can reside peaceful knowing that a thief is
unable to wipe out your family’s savings.
Protecting one’s wealth from displeasing heirs might include ensuring one has a will that
documents what should and should not happen to your wealth upon death while ensuring
your relatives are well aware of how you have allocated your wealth upon your death.
Through clear communication in a written will and communicating with relatives prior to
death, there will be no surprises upon your death and your wealth will not meet with hotly
contested legal battles after your death. Through a properly formed will and thorough
communication, a Practitioner can ensure a family is not divided and separated based on
surprises at the time of death.
(3) Third, Gotama Buddha encourages us to ensure we have made offerings to relatives,
guests, ancestors, the King (Government), and deities. This would help to further ensure
one has shared their wealth with individuals who have close proximity to you and your
wealth would help to provide beneficial outcomes (i.e. wholesome Kamma). Relatives and
guests are individuals who you will need to ensure are cared for while visiting your home.
This does not necessarily need to include the giving of money but might include offering
food and water to provide for comfort during a visit to your home.
Today, we pay regular taxes to the government ensuring we are paying our fair share. I am
unsure exactly how Gotama Buddha would have suggested one share wealth with deities
as he did not teach any rites, rituals, ceremonies, or worship of deities. I suggest one
could disregard any interest to share one’s wealth with deities as there are many other
wholesome uses that would provide more wholesome results.
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Four Worthy Deeds to Be Undertaken with Wealth


(4) Fourth, Gotama Buddha encourages us to ensure we make offerings to Ascetics
(Ordained Practitioners) and Brāhmins (Priests) as these are the individuals who are
leading a purified holy life to the highest degree. Through sharing wealth with Ascetics
and Brāhmins in the community, one is ensuring these wholesome Teachings make their
way into your community for the benefit of you and others. It is only through the practice
of generosity that these Teachings will continue to be supported throughout humanity and
continue to have the ability to positively influence our lives through more and more people
learning, reflecting, and practicing these Teachings.
Notice that while Gotama Buddha lived his life after the Royal Palace through the
generosity and kindness of Household Practitioners making offerings, he placed himself
as last who you should share your wealth. While it is important that these Teachings are
supported in the world, he shared three (3) other worthy deeds to allocate wealth, with his
own cause to share these Teachings as being last.
During Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept money
as an offering. It was only food, water, clothing, shelter, and medical care that was offered
to sustain his life and the life of those who were his closest Students - the Ordained
Practitioners. This helped Ordained Practitioners to eliminate craving/desire/attachment
to wealth.
Offerings to Teachers who are sharing these Teachings does not need to be exclusively
monetary offerings. While financial support is needed to provide the freedom to produce
resources for the continued sharing of these Teachings, a Student can also offer food,
water, clothing, shelter, medical care, books, and other supplies along with your time,
effort, and energy to support the continued sharing of these Teachings.
Many of us are interested in helping improve the world but lack the wisdom of how to
accomplish that goal. It is the wisdom found in these Teachings that will help all of
humanity to create a kinder and more peaceful society. Through supporting Teachers who
are sharing these Teachings, you can ensure that you and others will continue to learn
and progress through developing a solid foundation in these Teachings. You are only
receiving these Teachings now due to the generosity and support provided by countless
individuals over the past 2,500 years. Any offerings you make to support these Teachings
will then ensure these Teachings are available for future generations just like they are
being made available to you.
If regular and continued donations to Teachers that assist them in sustaining their life and
to provide the needed resources to share these Teachings were not provided, all of
humanity would be lost and unable to develop their life practice to experience
Enlightenment. The world would continue to become a darker place to exist. It is only
when Practitioners choose to provide regular and consistent ongoing support that a
Teacher is then able to sustain their life with the basic necessities of life and then direct
their effort and energy towards sharing the wisdom of these Teachings with you.
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Please support those who are sharing these Teachings into the world who you observe
are doing so through virtuous moral conduct. Using discernment (wise decision making) a
Practitioner can practice generosity to share their wealth with those “who refrain from
intoxication and heedlessness, who are settled in patience and gentleness, who tame the
mind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.
Through supporting these individuals with your donations of time, effort, energy, and
resources you will be helping all of humanity.
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Chapter 17
Wealth Being Used Properly
Goes to Utilization Not to Waste
But, Great King, when a wholesome man gains abundant wealth, he makes
himself peaceful and pleased, and he makes his mother and father peaceful
and pleased, and his wife and children, and his slaves, workers, and
servants, and his friends and colleagues; and he establishes an offering for
Ascetics and Brāhmins, one leading upwards, of heavenly fruit, resulting in
peacefulness, conducive to heaven. Because his wealth is being used
properly, Kings do not take it away, thieves do not take it away, fire does not
burn it, water does not carry it away and displeased heirs do not take it.
Such being the case, Great King, that wealth, being used properly, goes to
utilization, not to waste.
Suppose, Great King, not far from a village or a town, there was a lotus pond
with clear, cool, sweet, clean water, with good crossings, delightful; and
people would take that water, and drink it, and bathe in it, and use it for their
purposes. In such a case, Great King, that water, being used properly, would
go to utilization, not to waste.
So too, Great King, when a wholesome man gains abundant wealth, he
makes himself peaceful and pleased, and he makes his mother and father
peaceful and pleased, and his wife and children, and his slaves, workers,
and servants, and his friends and colleagues; and he establishes an offering
for Ascetics and Brāhmins, one leading upwards, of heavenly fruit, resulting
in peacefulness, conducive to heaven. Because his wealth is being used
properly, Kings do not take it away, thieves do not take it away, fire does not
burn it, water does not carry it away, and displeased heirs do not take it.
Such being the case, Great King, that wealth, being used properly, goes to
utilization, not to waste.
(Reference: SN 3.19)
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In this Teaching from Gotama Buddha, he shares guidance similar to the prior Chapter.
As part of practicing generosity, a Practitioner needs to find “the middle way”.
Just like with all aspects of The Path to Enlightenment, a Practitioner needs to find “the
middle way” when practicing generosity. The Buddha provides guidance on finding the
middle way in this Chapter and the prior Chapter.
He provides guidance of ensuring one has cared for themselves and those around them
ensuring individuals are established in the necessities to sustain life. Having all those
around you taken care of, then a Practitioner can look to practice generosity with others
with the goal to eliminate any selfishness.
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Chapter 18
Four Things Leading to Welfare and
Peacefulness in Future Lives
There are, Byagghapajja, these four (other) things that lead to a
Householder’s welfare and peacefulness in future lives.
What four?
(1) Accomplishment in confidence,
(2) accomplishment in virtuous behavior,
(3) accomplishment in generosity, and
(4) accomplishment in wisdom.
And what is accomplishment in confidence?
Here, a Householder is endowed with confidence. He places confidence in
the Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is
an Arahant, Perfectly Enlightened, accomplished in true wisdom and
conduct, fortunate, knower of the world, unsurpassed leader of persons to
be tamed, Teacher of heavenly beings and humans, the Fortunate One, The
Perfectly Enlightened One.
This is called accomplishment in confidence.
And what is accomplishment in virtuous behavior (moral conduct)?
Here, a Householder abstains from the destruction of life, from taking what is
not given, from sexual misconduct, from false speech, and from liquor, wine,
and intoxicants (substances that cause heedlessness), the basis for
heedlessness.
This is called accomplishment in virtuous behavior.
And what is accomplishment in generosity?
Here, a Householder 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.
This is called accomplishment in generosity.
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And what is accomplishment in wisdom?
Here, a Householder is wise; he possesses the wisdom that discerns arising
and passing away, which is noble and penetrative, and leads to the complete
destruction of discontentedness.
This is called accomplishment in wisdom.
These are the four (other) things that lead to the welfare and peacefulness of
a Householder in future lives.
(Reference: AN 8.54)


In this Teaching from Gotama Buddha, he shares Teachings that directly relate to the
previous Chapter where he guides us in developing “wholesome friendships” with
individuals “who are accomplished in confidence, virtuous behavior (moral conduct),
generosity, and wisdom”.
This Chapter explains exactly what The Buddha taught regarding what is
“accomplishment in confidence, virtuous behavior, generosity, and wisdom” so that we
can develop these for our own life practice while also selecting wholesome friends who
are doing the same.
Through developing your own life practice to have “accomplishment in confidence,
virtuous behavior, generosity, and wisdom”, then, you will be better able to make wise
decisions within your own life and be able to make wise decisions of what friends to
include in your life. Without a Practitioner understanding these Teachings and then
practicing them closely, they would be lost and struggle to make wise decisions in their
life and to make wise decisions of which friends to include in their life.
(1) First, “accomplishment in confidence”, is described in this Teaching as having
confidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places
within his Teachings, he describes having confirmed confidence in The Buddha, The
Teachings, and The Community. Doing so, a Practitioner will then be able to eliminate the
fetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of
Enlightenment.
Confidence in The Buddha, The Teachings, and The Community and elimination of the
fetter of doubt is developed through learning, reflecting, and practicing these Teachings
to observe the results as the condition of the mind improves. There is no blind faith nor
belief in these Teachings.
Instead, a wise Practitioner will seek guidance with a Teacher to investigate The
Teachings and then implement them in daily life to experience the results of the condition
of the mind gradually improving. The gradual improvement in the condition of the mind is
observable by the Practitioner as they once experienced discontent feelings such as
anger which then moves to slight annoyance and then eventually no discontent feelings
are experienced whatsoever based on the same situation occurring in one’s life.
Observing this gradual decrease in strong feelings to the complete elimination of
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discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The
Community increases and all doubts are eliminated.
The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then
completely eliminated and will no longer arise helping to further liberate the mind.
(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through
The Five Precepts. Household Practitioners will typically learn and practice The Five
Precepts as basic moral conduct along with developing The Eight Fold Path in its entirety.
The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as
shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path
providing expanded content to describe Right Speech and Right Action.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(3) Third, “accomplishment in generosity” is an important Teaching on The Path to
Enlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/
attachment.
The problem that is causing the discontent mind is craving/desire/attachment. This is the
cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to
transform the unwholesome qualities of craving/desire/attachment using Breathing
Mindfulness Meditation and developing a practice of generosity.
A mind that is unable to give and share time, effort, energy, and resources with others
would be unable to attain Enlightenment as the mind is selfish. A Practitioner would
instead need to train the mind to “reside 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” so that it can let go of any accumulated selfishness
recognizing the interconnectivity of all beings.
A Practitioner can accomplish this through daily sharing in some of the most simple or
profound ways based on your own personal choices. Sharing of food, water, clothing,
shelter, or medical care with others can help improve the ability of others to sustain their
life while giving them the opportunity to learn and practice these Teachings. A Practitioner
can share their time, effort, energy, and resources to help others in the community
supporting the development of wholesome relationships with those around you. One
might even consider sharing a smile or a wave, with those who you come into contact
with, as a way of “letting go” and practicing 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.
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(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the
unEnlightened mind. Through learning, reflecting and practicing these Teachings, a
Practitioner gains more clarity and insight into the wisdom of these life changing
Teachings.
A Practitioner will need to focus on establishing a well developed practice to include the
core and central Teachings shared by The Buddha on The Path to Enlightenment.
Those Teachings are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
The Buddha specifically speaks of “the wisdom that discerns arising and passing away”
which is The Universal Truth of Impermanence found in The Three Universal Truths. He
then goes on to explain that “accomplishment in wisdom” is the wisdom that “leads to
the complete destruction of discontentedness”. This requires deep and penetrative
understanding through a determined, dedicated, and diligent practice of these Teachings.
(A - H) mentioned in the above are the core and central Teachings that a Practitioner
would need to focus on to develop “penetrative wisdom” while seeking guidance from a
Teacher. Then, once well established in these Teachings, a Practitioner can gradually
move into deepening and expanding their life practice into the full spectrum of Teachings
shared by The Buddha. These core and central Teachings will guide a Practitioner in
establishing a foundation in these Teachings on The Path to Enlightenment to have
“accomplishment in wisdom”.
Lastly, while Gotama Buddha shares that “these are the four (other) things that lead to the
welfare and peacefulness of a Householder in future lives”, it should be made clear that
the goal of all Practitioners should be to learn and practice these Teachings in such a way
that there are no future lives by attaining Enlightenment. While Gotama Buddha shared
what would result in the welfare and peacefulness of a Practitioner in future lives, his
ultimate goal was to support Practitioners in the attainment of Enlightenment.
While a Buddha is going to explain what would lead to a better and improved rebirth in
future lives, their goal is to assist as many beings as possible to attain Enlightenment
eliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that
goal in mind, a Buddha also understands that not every Practitioner will attain
Enlightenment even in learning and practicing these Teachings directly with an actual
Buddha. So, it is important to share Teachings on The Path to Enlightenment that lead to
Enlightenment while also explaining what leads to an improved rebirth should a
Practitioner not attain Enlightenment.
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While a Practitioner may decide to learn and practice these Teachings in this life, should
they not attain Enlightenment and need to be reborn they will have the confidence that
their work and effort will lead to an improved existence in this present life and also in
future lives. All the work and effort applied in this life will be directly beneficial in this life
and in future lives should one not attain Enlightenment in this present life.
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Chapter 19
Offering for the Heavenly Beings
The Fortunate One gave thanks thus to Sunidha and Vassakāra, the chief
ministers of Magadha, after he had finished eating his meal in these verses.
In whatever realm the wise man makes his home,
He should feed the virtuous leaders of the holy life.
Whatever heavenly beings there are who report this offering,
They will pay him respect and honor for this.
They tremble for him as a mother for her son,
And he for whom heavenly beings tremble ever happy is.
(Reference: DN 16)
In this Teaching from Gotama Buddha, he shares that heavenly beings respect and honor
Practitioners for being generous.
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Chapter 20
Without Having Abandoned Selfishness
One Is Incapable of Realizing the
Fruit of Arahantship
Monks, without having abandoned these five things, one is incapable of
entering and residing in the first Jhāna ... in the second Jhāna ... the third
Jhāna … the fourth Jhāna … one is incapable of realizing the fruit of Stream-
Enterer ... the fruit of Once-Returner … the fruit of Non-Returner ... the fruit
of Arahantship.
What five?
Selfishness with regard to dwellings, selfishness with regard to families,
selfishness with regard to material possessions, selfishness with regard to
praise, and selfishness with regard to The Teachings.
Monks, having abandoned these five things, one is capable of entering and
residing in the first Jhāna ... the second Jhāna ... the third Jhāna … the
fourth Jhāna … one is capable of realizing the fruit of Stream-Enterer … the
fruit of Once-Returner … the fruit of Non-Returner … the fruit of Arahantship.
What five?
Selfishness with regard to dwellings, selfishness with regard to families,
selfishness with regard to material possessions, selfishness with regard to
praise, and selfishness with regard to The Teachings.
Having abandoned these five things, one is capable of realizing the fruit of
Arahantship.
(Reference: AN 5.256)


In this Teaching from Gotama Buddha, he shares how a Practitioner would be unable to
attain Enlightenment without eliminating selfishness.
1.) Eliminating selfishness in regards to one’s dwellings is to be willing to share one’s
home with others. A Practitioner will need to train the mind to be comfortable with guests
and hosting guests in their home from time-to-time. If the mind is holding on to one’s
home, there is craving/desire/attachment in the mind and selfishness, therefore, one
could not attain Enlightenment.
2.) Eliminating selfishness in regards to one’s family is to be willing to share with one’s
family.
3.) Eliminating selfishness in regards to one’s material possessions is to be willing to
share with others anything that you have acquired. If one is unwilling to share material
possessions with others, there is craving/desire/attachment in the mind and selfishness,
therefore, one could not attain Enlightenment.
4.) Eliminating selfishness in regards to one’s praise is to be willing to share polite, kind,
friendly, and respectful words to highlight others accomplishments and successes. If one
is unwilling to openly praise others, then the mind is not completely free and liberated
from its own craving/desire/attachment. The mind may have jealousy or other
unwholesome mental qualities that will inhibit it from harmonious relationships with all
beings.
5.) Eliminating selfishness in regards to The Teachings is to be willing to share these
Teachings with others, as they seek understanding of The Teachings. If one is unwilling to
share these Teachings when asked questions, the Practitioner has not yet fully filled the
mind with loving-kindness and compassion for all beings. The mind may have craving/
desire/attachment to these Teachings and is unwilling to patiently share them upon
request. If one is unwilling to share these Teachings with others when asked, there is
craving/desire/attachment in the mind and selfishness, therefore, one could not attain
Enlightenment.
“Having abandoned these five things, one is capable of realizing the fruit of Arahantship”
is The Buddha explaining that these five things need to be eliminated from the mind to
attain Enlightenment. Arahantship is the fourth Stage of Enlightenment. An Arahant or one
who has attained Arahantship is Enlightened.
A Practitioner experiencing the Jhānas (i.e. the four (4) preliminary phases the mind
experiences prior to the first Stage of Enlightenment) or the first, second, or third Stage of
Enlightenment is not yet Enlightened. The mind will still be experiencing discontentedness
and not yet Enlightened. It is only once a Practitioner eliminates 100% of the stain of
selfishness from the mind and cultivates other wholesome qualities while eliminating
unwholesome qualities, that they will experience Enlightenment.
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Chapter 21
The Eight Stains
Monks, there are these eight stains (pollutions).
What eight?
(1) Non-recitation is the stain of chanting.
(2) Lack of upkeep is the stain of houses.
(3) Laziness is the stain of beauty.
(4) Heedlessness is the stain of a guard.
(5) Misconduct is the stain of a woman (a person).
(6) Selfishness is the stain of a donor.
(7) Evil unwholesome qualities are stains in this world and the next.
(8) Ignorance (unknowing of true reality) is a stain more significant than these,
the very worst of stains.
These, Monks, are the eight stains.
(Reference: AN 8.15)


In this Teaching from Gotama Buddha, he shares eight stains or pollutions of mind that
will cause struggles and difficulties in this life. The Ten Fetters explain all the pollutions of
mind that keep one in the unEnlightened mental state and in The Cycle of Rebirth.
However, this specific Teaching relates to other topics beyond those found in The Ten
Fetters.
1.) A Practitioner lacks the ability to recite The Teachings in chanting.
During the lifetime of The Buddha, it was required to be able to memorize The Teachings
and recite them every two weeks with the other Practitioners within The Community. They
did not document The Teachings in written format until after the death of The Buddha.
Therefore, the only way to learn, reflect, and practice these Teachings was to memorize
the discourses shared by The Buddha.
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The Buddha encouraged Practitioners to recite the discourses verbally every two-weeks
to deepen their memory, thus, improve their life practice through being able to apply The
Teachings in daily life.
Today, we do not need to memorize The Teachings and recite them as they did during the
lifetime of The Buddha. During his lifetime, this was strictly an oral tradition. Due to the
oral tradition, these Teachings have experienced impermanence that has affected their
understanding and practice within The Community of Practitioners. But, the solution is
that we now have the ability to record these Teachings in written, audio, and video format.
These same methods were not available to The Buddha during his lifetime or else he
would have surely used them to preserve his Teachings for future generations.
There would be no better resource to learn, reflect, and practice these Teachings than
those created by an actual Buddha. For an actual Buddha to be able to document their
Teachings through their own efforts in written, audio, and video format would prove highly
useful for countless generations. The Teachings of a Buddha captured in this way would
be directly from the mind of an actual Buddha, with the exact words and phrasing needed
to attain Enlightenment, and they could be preserved long into the future benefiting
countless beings.
While direct memorization of The Teachings is not needed, a Practitioner will need to
memorize their understanding of The Teachings so that they are able to readily apply The
Teachings in daily life. Without deeply penetrating The Teachings to acquire wisdom, a
Practitioner would be unable to apply The Teachings in daily life.
While books, audio recordings, and videos make it easier to capture The Teachings, a
Practitioner cannot consult these resources constantly throughout their day and as they
are in need of Teachings to be immediately applied to their daily life. Therefore, we use
these resources to learn and reflect but as a Practitioner is implementing these Teachings
into their daily life, they will need to be able to recall The Teachings from memory. This will
need to be developed over time as the mind clears out its pollution, the ability to
remember these Teachings will be enhanced. The mind will become more crisp, clear,
focused, concentrated, and deep memorization will all improve. This beneficial result is
accomplished gradually over time as the Practitioner clears out more and more pollution
of the mind.
Then, where a Practitioner observes they need to consult these resources for further
clarification or they need guidance from a Teacher, they can do so once a situation is over.
But during an actual circumstance where immediate recall of The Teachings is needed, a
Practitioner will need to be able to recall The Teachings. While they will not need to
verbally recite The Teachings, mental recall is required and as one progresses on The
Path to Enlightenment, this will become easier.
2.) The Buddha teaches that a Practitioner should maintain their home in good working
order. If one does not maintain their home, it will be a real struggle and weigh on the mind
to have an “unkept” home.
As a Practitioner is actively working to clean out the mind of its pollution, it helps to reside
in a home that is well kept in a neat and orderly fashion. Through one’s environment being
well kept, neat, and orderly, this will put the mind at ease and make it easier to function. If
one’s home is cluttered and not well maintained, this will create challenges in the mind to
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focus on the needed tasks in daily life that will lead to wise decision making and
wholesome results.
3.) The Buddha guides Practitioners to apply effort towards the attainment of
Enlightenment and practice The Enlightenment factor of Energy.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Through practicing The Enlightenment factor of Energy, one can eliminate laziness. If the
mind is dull, lethargic, and complacent in its application of effort and energy towards the
attainment of Enlightenment and daily tasks, then one will find it a real struggle to
accomplish specific goals in life.
The Buddha provides Teachings in The Seven Factors of Enlightenment that help to guide
a Practitioner away from laziness and complacency and towards being active in daily life
and the attainment of Enlightenment.
Through a Practitioner being lazy, they will observe this affects one’s appearance. With
the mind being dull, the skin and facial features will also be dull. The condition of one’s
mind affects our appearance. Therefore, The Buddha describes that “laziness is the stain
of beauty”.
Even anger, hostility, aggression, frustration, irritation, and other discontent feelings affect
one’s appearance and beauty. Conversely, when the mind is peaceful, calm, serene, and
content with joy, this always affects one’s appearance in a positive way.
4.) The Buddha explains that heedlessness is a stain for one who is a guard.
The meaning of “heedlessness” is: careless, thoughtless, inattentive, un-calm, unaware,
or unmindful.
To perform the role of being a guard of people or material possessions, one would need
to ensure they are thoughtful, attentive, calm, and aware. If a guard were to be heedless,
they would lack the mental qualities needed to perform their role sufficiently and in a way
that would produce wholesome results for one’s career or profession.
Likewise, practicing Right Mindfulness is the “guard” over one’s mind to eliminate
unwholesome qualities and arise wholesome qualities. If the mind is heedless, then it is
unable to function in a way that is cultivating wholesome qualities and eliminating
unwholesome qualities.
When an individual has decided to ingest substances that cause heedlessness, this only
produces the effect of reducing one’s ability to guard the mind with Right Mindfulness.
Practicing Right Mindfulness, among many other aspects of The Path to Enlightenment,
will ultimately lead to purification of the mind. An individual who is looking to attain
Enlightenment to experience a peaceful, calm, serene, and content mind with joy where
there is focus, concentration, deep memory, and clarity of mind would not ingest
substances that cause heedlessness because this only reduces the ability to practice
these Teachings, in such a way, that would produce the Enlightened mind.
74


5.) The Buddha shares that bodily, verbal, or mental misconduct is the stain of a person.
Through conducting one’s daily activities with unwholesome bodily, verbal, or mental
conduct, they will experience unwholesome results. It will be a constant and daily
struggle as one causes harm in the world, that harm will be returned to them. Through
learning and practicing wholesome moral conduct, a Practitioner can experience
wholesome results as individuals choose to treat us the same way we treat them.
6.) The Buddha explains that selfishness is a stain for a donor.
Through a Practitioner’s mind being selfish, they are not interested in giving and sharing,
therefore, craving/desire/attachment continues to persist in the mind causing one
continuous discontentedness. Through training the mind to be willing to openly give and
share without any expectation of anything in return, a Practitioner can experience
liberation from the pollution of selfishness that can obsess the mind.
7.) The Buddha shares how “evil unwholesome qualities” of mind are stains for a
Practitioner in this world and the next.
He is explaining that evil unwholesome mental qualities will cause struggles and
difficulties in this life and future lives as one continues to roam and wander through The
Cycle of Rebirth.
A Practitioner is unable to escape the results of their unwholesome decisions produced
through unwholesome mental qualities. The only escape is to train the mind to acquire the
wisdom to eliminate unwholesome mental qualities so that one can experience
Enlightenment to eliminate discontentedness and escape The Cycle of Rebirth. We will
continue to experience the results of our unwholesome decisions until we acquire the
needed wisdom to extinguish the unwholesome mental qualities that motivate unskillful
and unwholesome decisions. In doing so, a Practitioner can experience the peace, calm,
serenity, and contentedness with joy of the Enlightened mind.
8.) The Buddha explains that the most significant and very worst stain in the mind is
ignorance (unknowing of true reality).
The unknowing of true reality keeps a being trapped in the continuous cycle and rounds
of discontentedness in this life and future lives. Through training the mind to eliminate the
pollution of ignorance (unknowing of true reality) a Practitioner will have the wisdom to
transform the mind from unEnlightened to Enlightened. Ignorance (unknowing of true
reality) will continue to motivate misperceptions, false truths, confusion, and a diluted
mind that has constant struggles and difficulties in the world through its lack of wisdom.
The only way to escape the continuous and ongoing struggles is to acquire the wisdom of
The Natural Laws of Existence to train the mind to function based on these natural laws.
In doing so, a Practitioner is able to then experience the brilliance and brightness of the
Enlightened mind as it is liberated from strong feelings and has the wisdom needed to
make wise decisions leading to wholesome results.
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Chapter 22
Qualities That Bring One to Hell or Heaven
Monks, possessing three qualities and without having abandoned three
stains (pollutions), one is deposited in hell as if brought there.
What three?
(1) One is immoral (unwholesome) and has not abandoned the stain of
immorality (unwholesomeness).
(2) One is jealous and has not abandoned the stain of jealousy.
(3) One is selfish and has not abandoned the stain of selfishness.
Possessing these three qualities and without having abandoned these three
stains, one is deposited in hell as if brought there.
Monks, possessing three qualities and having abandoned three stains,
one is deposited in heaven as if brought there.
What three?
(1) One is virtuous (practicing moral conduct) and has abandoned the stain
of immorality (unwholesomeness).
(2) One is not jealous and has abandoned the stain of jealousy.
(3) One is not selfish and has abandoned the stain of selfishness.
Possessing these three qualities and having abandoned these three stains,
one is deposited in heaven as if brought there.
(Reference: AN 3.10)
In this Teaching from Gotama Buddha, he shares three qualities of mind that need to be
eliminated - immorality, jealousy, and selfishness.
He explains that for one who has not abandoned these aspects of the mind, they will be
reborn in the realm of hell.
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Chapter 23
Destinations for Those Who Are Stingy and
Those Who Are Generous
[A heavenly being:]
Those who are stingy here in the world,
Selfish people, abusers,
People who create obstacles
For others engaged in giving alms (a donation);
What kind of result do they experience?
What kind of future destination?
We’ve come to ask The Perfectly Enlightened One this:
How are we to understand it?
[The Perfectly Enlightened One:]
Those who are stingy here in the world,
Selfish people, abusers,
People who create obstacles
For others engaged in giving alms (a donation):
They might be reborn in hell,
In the animal realm or Yama’s world.
If they come back to the human state
They are born in a poor family
Where clothes, food, pleasures, and play
Are obtained only with difficulty.
Whatever the unwise may expect from others,
Even that they do not obtain.
This is the result in this very life;
And in the future a bad destination.
[A heavenly being:]
We understand thus what you have said:
We ask, O Gotama, another question:
Those here who, on gaining the human state,
Are friendly and generous,
Confident in The Buddha and The Teachings
And deeply respectful towards The Community;
77

What kind of result do they experience?
What kind of future destination?
We’ve come to ask The Perfectly Enlightened One this:
How are we to understand it?
[The Perfectly Enlightened One:]
Those here who, on gaining the human state,
Are friendly and generous,
Confident in The Buddha and The Teachings
And deeply respectful towards The Community,
These brighten up the heavens
Where they’ve been reborn.
If they come back to the human state
They are reborn in a rich family
Where clothes, food, pleasures, and play
Are obtained without difficulty.
They rejoice like the heavenly beings who control
The goods acquired by others.
This is the result in this very life;
And in the future a good destination.
(Reference: SN 1.49)
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In this Teaching from Gotama Buddha, he shares explanations to questions from heavenly
beings asking the difference between a stingy person and a generous person in regards
to their next rebirth.
The Buddha explains that a stingy person who is selfish, abusers, and create obstacles
for others who choose to make donations might be reborn in hell, the animal realm, or in
Yama’s world.
Yama is considered to be associated with death and hell. There are different associations
in each culture.
The Buddha explains further that if a person such as this is reborn back into the human
realm, they are reborn into a family who lacks wealth and the basic necessities to sustain
life are difficult to obtain. One would also have difficulties to obtain pleasures and play.
The Buddha answers the question regarding the results of a being who is friendly and
generous with confidence in The Buddha, The Teachings, and The Community that these
beings are reborn into the heavenly realm.
The Buddha explains further that if a person such as this is reborn back into the human
realm, they are reborn into a family that is rich where the basic necessities to sustain life
are obtained without difficulty. One would also have no difficulties to obtain pleasures and
play.
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Chapter 24
Five Kinds of Wealth
Monks, there are these five kinds of wealth.
What five?
The wealth of confidence, the wealth of virtuous behavior (moral conduct),
the wealth of learning, the wealth of generosity, and the wealth of wisdom.
(1) And what, Monks, is the wealth of confidence?
Here, a Noble Disciple is endowed with confidence. He places confidence in
the Enlightenment of The Tathāgata thus:
The Perfectly Enlightened One is an Arahant, Perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the world,
unsurpassed trainer of persons to be tamed, Teacher of heavenly beings and
humans, The Fortunate One, The Perfectly Enlightened One.
This is called the wealth of confidence.
(2) And what is the wealth of virtuous behavior (moral conduct)?
Here, a Noble Disciple abstains from the destruction of life, abstains from
taking what is not given, abstains from sexual misconduct, abstains from
false speech, abstains from liquor, wine, and intoxicants (substances that
cause heedlessness), the basis for heedlessness.
This is called the wealth of virtuous behavior (moral conduct).
(3) And what is the wealth of learning?
Here, a Noble Disciple has learned much, remembers what he has learned,
and accumulates what he has learned. Those Teachings that are good in the
beginning, good in the middle, and good in the end, with the right meaning
and phrasing, which proclaim the perfectly complete and pure spiritual life
such Teachings as these he has learned much of, retained in mind, recited
verbally, mentally investigated, and penetrated well by view.
This is called the wealth of learning.
80


(4) And what is the wealth of generosity?
Here, a Noble Disciple dwells at home with a mind free of the stain of
selfishness, freely generous, openhanded, joyful in letting go, devoted to
charity, joyful in giving and sharing.
This is called the wealth of generosity.
(5) And what is the wealth of wisdom?
Here, a Noble Disciple is wise; he possesses the wisdom that discerns
arising and passing away, which is noble and penetrative and leads to the
complete destruction of discontentedness.
This is called the wealth of wisdom.
These, Monks, are the five kinds of wealth.
When one has confidence in The Tathāgata,
unshakable and well established,
and virtuous behavior (moral conduct) that is wholesome,
admired and praised by The Noble Ones;
when one has confidence in The Community
and one’s view has been straightened out,
they say that one is not poor,
that one’s life is not lived in uselessness.
Therefore a wise person,
remembering The Buddhas’ Teaching,
should be intent on confidence and virtuous behavior,
confidence and vision of The Teachings.
(Reference: AN 5.47)


In this Teaching from Gotama Buddha, he shares Teachings that guide Practitioners to
accomplish “wealth of confidence, virtuous behavior (moral conduct), generosity, and
wisdom”. Rather than describing these as “accomplishments” for the benefit of future
lives as in Chapter 18 of this book, The Buddha is explaining these as wealth of this
current life.
This Chapter explains exactly what The Buddha taught regarding what is “wealth of
confidence, virtuous behavior, generosity, and wisdom” so that we can develop these for
our own life practice.
Through developing your own life practice to have “wealth of confidence, virtuous
behavior, generosity, and wisdom”, then, you will be better able to make wise decisions
within your life. Without a Practitioner understanding these Teachings and then practicing
them closely, they would be lost and struggle to make wise decisions in their life.
(1) First, “wealth of confidence” is described in this Teaching as having confidence in The
Buddha as the Fully Perfectly Enlightened One. In multiple other places within his
Teachings, he describes having confirmed confidence in The Buddha, The Teachings, and
The Community. Doing so, a Practitioner will then be able to eliminate the fetter/taint/
pollution of “doubt” helping them to move the mind into the first Stage of Enlightenment.
Confidence in The Buddha, The Teachings, and The Community and elimination of the
fetter of doubt is developed through learning, reflecting, and practicing these Teachings
to observe the results as the condition of the mind improves. There is no blind faith nor
belief in these Teachings.
Instead, a wise Practitioner will seek guidance with a Teacher to investigate The
Teachings and then implement them in daily life to experience the results of the condition
of the mind gradually improving. The gradual improvement in the condition of the mind is
observable by the Practitioner as they once experienced discontent feelings such as
anger which then moves to slight annoyance and then eventually no discontent feelings
are experienced whatsoever based on the same situation occurring in one’s life.
Observing this gradual decrease in strong feelings to the complete elimination of
discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The
Community increases and all doubts are eliminated.
The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then
completely eliminated and will no longer arise helping to further liberate the mind.
(2) Second, “wealth of virtuous behavior (moral conduct)” is described through The Five
Precepts. Household Practitioners will typically learn and practice The Five Precepts as
basic moral conduct along with developing The Eight Fold Path in its entirety.
The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as
shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path
providing expanded content to describe Right Speech and Right Action.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
82


(3) Third, “wealth of learning” is for a determined, dedicated, and diligent Student to
remember what they have learned and accumulate wisdom while investigating The
Teachings with deep reflection to independently verify The Teachings.
Through investigating The Teachings, and not believing them, one can independently
verify The Teachings establishing Right View and eradicate ignorance (unknowing of true
reality) to acquire wisdom. The mind is liberated to experience Enlightenment through
wisdom.
(4) Fourth, “wealth of generosity” is an important Teaching on The Path to Enlightenment
and a remedy to the unEnlightened mind to eliminate craving/desire/attachment.
The problem that is causing the discontent mind is craving/desire/attachment. This is the
cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to
transform the unwholesome qualities of craving/desire/attachment using Breathing
Mindfulness Meditation and developing a practice of generosity.
A mind that is unable to give and share time, effort, energy, and resources with others
would be unable to attain Enlightenment as the mind is selfish. A Practitioner would
instead need to train the mind to “reside 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” so that it can let go of any accumulated selfishness
recognizing the interconnectivity of all beings.
A Practitioner can accomplish this through daily sharing in some of the most simple or
profound ways based on your own personal choices. Sharing of food, water, clothing,
shelter, or medical care with others can help improve the ability of others to sustain their
life while giving them the opportunity to learn and practice these Teachings. A Practitioner
can share their time, effort, energy, and resources to help others in the community
supporting the development of wholesome relationships with those around you. One
might even consider sharing a smile or a wave, with those who you come into contact
with, as a way of “letting go” and practicing 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.
83


(5) Fifth, “wealth of wisdom” is the ultimate antidote or remedy to the unEnlightened mind.
Through learning, reflecting and practicing these Teachings, a Practitioner gains more
clarity and insight into the wisdom of these life changing Teachings.
A Practitioner will need to focus on establishing a well developed practice to include the
core and central Teachings shared by The Buddha on The Path to Enlightenment.
Those Teachings are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
The Buddha specifically speaks of “the wisdom that discerns arising and passing away”
which is The Universal Truth of Impermanence found in The Three Universal Truths. He
then goes on to explain that “wealth in wisdom” is the wisdom that “leads to the
complete destruction of discontentedness”. This requires deep and penetrative
understanding through a determined, dedicated, and diligent practice of these Teachings.
(A - H) mentioned in the above are the core and central Teachings that a Practitioner
would need to focus on to develop “penetrative wisdom” while seeking guidance from a
Teacher. Then, once well established in these Teachings, a Practitioner can gradually
move into deepening and expanding their life practice into the full spectrum of Teachings
shared by The Buddha. These core and central Teachings will guide a Practitioner in
establishing a foundation in these Teachings on The Path to Enlightenment to have
“wealth of wisdom”.
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Chapter 25
Seven Kinds of Wealth
Monks, there are these seven kinds of wealth.
What seven?
The wealth of confidence, the wealth of virtuous behavior (moral conduct),
the wealth of moral wrongdoing, the wealth of moral concern, the wealth of
learning, the wealth of generosity, and the wealth of wisdom.
(1) And what, Monks, is the wealth of confidence?
Here, a Noble Disciple is endowed with confidence. He places confidence in
the Enlightenment of The Tathāgata thus:
The Perfectly Enlightened One is an Arahant, perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the world,
unsurpassed trainer of persons to be tamed, Teacher of heavenly beings and
humans, the Fortunate One, The Perfectly Enlightened One.
This is called the wealth of confidence.
(2) And what is the wealth of virtuous behavior (moral conduct)?
Here, a Noble Disciple abstains from the destruction of life, abstains from
taking what is not given, abstains from sexual misconduct, abstains from
false speech, abstains from liquor, wine, and intoxicants (substances that
cause heedlessness), the basis for heedlessness.
This is called the wealth of virtuous behavior (moral conduct).
(3) And what is the wealth of moral wrongdoing?
Here, a Noble Disciple has a sense of moral wrongdoing; he is regretful of
bodily, verbal, and mental misconduct; he is regretful of acquiring evil,
unwholesome qualities.
This is called the wealth of moral wrongdoing.
85


(4) And what is the wealth of moral concern?
Here, a Noble Disciple sees the danger of wrongdoing; he sees the danger of
bodily, verbal, and mental misconduct; he sees the danger of acquiring evil,
unwholesome qualities.
This is called the wealth of moral concern.
(5) And what is the wealth of learning?
Here, a Noble Disciple has learned much, remembers what he has learned,
and accumulates what he has learned. Those Teachings that are good in the
beginning, good in the middle, and good in the end, with the right meaning
and phrasing, which proclaim the perfectly complete and pure spiritual life
such Teachings as these he has learned much of, retained in mind, recited
verbally, mentally investigated, and penetrated well by view.
This is called the wealth of learning.
(6) And what is the wealth of generosity?
Here, a Noble Disciple resides at home with a mind free of the stain of
selfishness, freely generous, openhanded, joyful in letting go, one devoted
to charity, joyful in giving and sharing.
This is called the wealth of generosity.
(7) And what is the wealth of wisdom?
Here, a Noble Disciple is wise; he possesses the wisdom that discerns
arising and passing away, which is noble and penetrative and leads to the
complete destruction of discontentedness.
This is called the wealth of wisdom.
These, Monks, are the seven kinds of wealth.
The wealth of confidence, the wealth of virtuous behavior
the wealth of moral wrongdoing and moral concern.
the wealth of learning and generosity,
with wisdom, the seventh kind of wealth;
86

when one has these seven kinds of wealth,
whether a woman or a man,
they say that one is not poor,
that one’s life is not lived in uselessness.
Therefore a wise person,
remembering The Buddhas’ Teaching,
should be intent on confidence and virtuous behavior
confidence and vision of The Teachings.
(Reference: AN 7.5)


In this Teaching from Gotama Buddha, he shares Teachings that guide Practitioners to
accomplish “wealth of confidence, virtuous behavior (moral conduct), moral wrongdoing,
moral concern, learning, generosity, and wisdom”. Rather than describing these as
“accomplishments” for the benefit of future lives as in Chapter 18 of this book, The
Buddha is explaining these as wealth of this current life.
This Chapter explains exactly what The Buddha taught regarding what is “wealth of
confidence, virtuous behavior (moral conduct), moral wrongdoing, moral concern,
learning, generosity, and wisdom” so that we can develop these for our own life practice.
Through developing your own life practice to have “wealth of confidence, virtuous
behavior (moral conduct), moral wrongdoing, moral concern, learning, generosity, and
wisdom”, then, you will be better able to make wise decisions within your life. Without a
Practitioner understanding these Teachings and then practicing them closely, they would
be lost and struggle to make wise decisions in their life.
(1) First, “wealth of confidence” is described in this Teaching as having confidence in The
Buddha as the Fully Perfectly Enlightened One. In multiple other places within his
Teachings, he describes having confirmed confidence in The Buddha, The Teachings, and
The Community. Doing so, a Practitioner will then be able to eliminate the fetter/taint/
pollution of “doubt” helping them to move the mind into the first Stage of Enlightenment.
Confidence in The Buddha, The Teachings, and The Community and elimination of the
fetter of doubt is developed through learning, reflecting, and practicing these Teachings
to observe the results as the condition of the mind improves. There is no blind faith nor
belief in these Teachings.
Instead, a wise Practitioner will seek guidance with a Teacher to investigate The
Teachings and then implement them in daily life to experience the results of the condition
of the mind gradually improving. The gradual improvement in the condition of the mind is
observable by the Practitioner as they once experienced discontent feelings such as
anger which then moves to slight annoyance and then eventually no discontent feelings
are experienced whatsoever based on the same situation occurring in one’s life.
Observing this gradual decrease in strong feelings to the complete elimination of
discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The
Community increases, and all doubts are eliminated.
87


The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then
completely eliminated and will no longer arise helping to further liberate the mind.
(2) Second, “wealth of virtuous behavior (moral conduct)” is described through The Five
Precepts. Household Practitioners will typically learn and practice The Five Precepts as
basic moral conduct along with developing The Eight Fold Path in its entirety.
The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as
shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path
providing expanded content to describe Right Speech and Right Action.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(3) Third, “wealth of moral wrongdoing” is to have regret when one makes a mistake in
practicing wholesome bodily, verbal, and mental conduct. A Practitioner does not need to
degrade themselves or feel overly sorrowful when one is not able to fully practice these
Teachings to perfection. One would not be able to accomplish the goal of perfection until
the mind is Enlightened.
Therefore, even in the first, second, and third Stages of Enlightenment, there are going to
be missteps where a Practitioner is not able to fully practice these Teachings as
described in The Eight Fold Path.
The goal is not to be perfect today but instead, through consistent and ongoing efforts,
learn, reflect, and practice to make gradual improvements that accumulate into a well
developed life practice. Your Enlightenment will not be determined based on the mistakes
you make today. Instead, it will be determined based on, once you make a mistake, what
will you do next? Despite the mistakes you make, do you hide them or give up? Or, do
you use them as a learning opportunity to gain wisdom and improve?
Using the shortcomings, mistakes, and wrongdoing to learn by seeking guidance, is the
way to improve and walk closer to Enlightenment.
The goal is for you to attain Enlightenment so that the mind can be completely peaceful,
calm, serene, and content with joy - permanently. You will never get to that goal if you
choose to attempt to hide any shortcomings, mistakes, or wrongdoing. Instead, share all
that is challenging you in your life practice with your Teacher. Take the time to ensure they
understand all the many aspects of the mind that have led to your decisions. Then, seek
guidance for improvements so that you can improve.
Being aware of one’s wrongdoing and how to resolve those challenges is a significant
step forward on The Path to Enlightenment. Prior to learning and practicing these
Teachings, we were essentially plowing through life without regard for what is or is not
wholesome. While one may be disappointed in their wrongdoing, at least you now know
what is wholesome and unwholesome, and you know the solutions to resolve those
challenges or can seek guidance to understand how to resolve the challenges. This is a
major step in the direction of Enlightenment.
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Prior to The Path to Enlightenment, we essentially blamed others for our misfortunes and
continued to struggle and have difficulties. But through knowing that it is our own life
practice that needs to improve in order to improve the condition of the mind and our life,
instead of being disappointed with our wrongdoing, we can instead, focus on the real
challenge in our life practice and apply the solution that will resolve the challenge once
and for all. This is a major step forward in life that we did not have prior to understanding
this Path.
We are aware of the true problem, we have the solution or can seek guidance to
understand the solution, and then we can apply the solution with support from The
Community of Practitioners.
A Practitioner should train the mind to not feel guilt for their wrongdoing. If the mind
experiences guilt due to shortcomings, mistakes, or wrongdoing, that is because the
mind has craving/desire/attachment to being perfect. Guilt is stronger than regret or being
regretful.
Regret or regretful is to be “disappointed”.
An Enlightened mind will not experience guilt, regret, or disappointment.
If someone has wrongdoing, they are not yet Enlightened and may still experience guilt,
regret, or disappointment as it relates to any wrongdoing. But, through eliminating the
craving/desire/attachment to being perfect, one can eliminate the guilt, regret, and
disappointment.
Instead, practice in a way that there is the goal, objective, and interest to improve one’s
life practice and when there is wrongdoing, use that as an opportunity to learn and grow
through developing wisdom.
The “regret” can be a motivating factor to move the mind closer to Enlightenment. Even
though one will ultimately need to eliminate the regret, it can be a beneficial aspect of
practice to encourage improved moral conduct if a Practitioner has “moral wrongdoing”.
There are individuals who do not have any moral wrongdoing or moral concern, thus,
continue to practice unwholesome moral conduct. Therefore, through developing moral
wrongdoing and moral concern, a Practitioner is practicing a beneficial quality of mind
that will encourage improvements in their life practice.
A Practitioner with moral wrongdoing and moral concern will be practicing to improve
their moral conduct while an individual who is unEnlightened and does not have moral
wrongdoing or moral concern is uninterested in improving their moral conduct and lack
the wisdom to do so.
An Enlightened being does not have any moral wrongdoing as they are practicing The
Eight Fold Path to perfection, which includes moral conduct, and no longer have any evil
unwholesome qualities.
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(4) Fourth, “wealth of moral concern” is being able to understand, know, and have
concern that there is harm in the slightest wrongdoing. Harm that is going to be caused to
others, thus, harm will come to you.
It is through purifying our bodily, verbal, and mental conduct (i.e. Right Intentions, Right
Speech, and Right Action) that we eliminate all harms being caused and, thus, we do not
experience any harm returning to us. Seeing the harm or danger in the slightest
wrongdoing means a Practitioner deeply understands The Natural Law of Kamma, The
Eight Fold Path, and has the interest to improve their conduct.
Rather than being worried, one has concern.
A worried mind sees the problems and is discontent.
A concerned mind sees the solutions to the problems and is content.
An Enlightened being will have moral concern and has eliminated all evil unwholesome
qualities.
(5) Fifth, “wealth of learning” is for a determined, dedicated, and diligent Student to
remember what they have learned and accumulate wisdom while investigating The
Teachings with deep reflection to independently verify The Teachings.
Through investigating The Teachings, and not believing them, one can independently
verify The Teachings establishing Right View and eradicate ignorance (unknowing of true
reality) to acquire wisdom. The mind is liberated to experience Enlightenment through
wisdom.
(6) Sixth, “wealth of generosity” is an important Teaching on The Path to Enlightenment
and a remedy to the unEnlightened mind to eliminate craving/desire/attachment.
The problem that is causing the discontent mind is craving/desire/attachment. This is the
cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to
transform the unwholesome qualities of craving/desire/attachment using Breathing
Mindfulness Meditation and developing a practice of generosity.
A mind that is unable to give and share time, effort, energy, and resources with others
would be unable to attain Enlightenment as the mind is selfish. A Practitioner would
instead need to train the mind to “reside 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” so that it can let go of any accumulated selfishness
recognizing the interconnectivity of all beings.
A Practitioner can accomplish this through daily sharing in some of the most simple or
profound ways based on your own personal choices. Sharing of food, water, clothing,
shelter, or medical care with others can help improve the ability of others to sustain their
life while giving them the opportunity to learn and practice these Teachings. A Practitioner
can share their time, effort, energy, and resources to help others in the community
supporting the development of wholesome relationships with those around you. One
might even consider sharing a smile or a wave, with those who you come into contact
with, as a way of “letting go” and practicing loving-kindness and compassion.
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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.
(7) Seventh, “wealth of wisdom” is the ultimate antidote or remedy to the unEnlightened
mind. Through learning, reflecting and practicing these Teachings, a Practitioner gains
more clarity and insight into the wisdom of these life changing Teachings.
A Practitioner will need to focus on establishing a well developed practice to include the
core and central Teachings shared by The Buddha on The Path to Enlightenment.
Those Teachings are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
The Buddha specifically speaks of “the wisdom that discerns arising and passing away”
which is The Universal Truth of Impermanence found in The Three Universal Truths. He
then goes on to explain that “wealth in wisdom” is the wisdom that “leads to the
complete destruction of discontentedness”. This requires deep and penetrative
understanding through a determined, dedicated, and diligent practice of these Teachings.
(A - H) mentioned in the above are the core and central Teachings that a Practitioner
would need to focus on to develop “penetrative wisdom” while seeking guidance from a
Teacher. Then, once well established in these Teachings, a Practitioner can gradually
move into deepening and expanding their life practice into the full spectrum of Teachings
shared by The Buddha. These core and central Teachings will guide a Practitioner in
establishing a foundation in these Teachings on The Path to Enlightenment to have
“wealth of wisdom”.
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Chapter 26
Benefits of Building Dwelling Place
‘Venerable Sir, I had these sixty residences built because I need merit,
because I need heaven. What line of conduct am I, Venerable Sir, to follow in
regard to these dwelling-places?’
Well now, do you, Householder, establish these sixty dwelling-places for (the
use of) The Community of the four quarters, present and to come.
‘Yes, Venerable Sir’, and the (great) merchant of Rājagaha, having answered
The Perfectly Enlightened One in agreement, had those sixty dwelling-places
established for (the use of) The Community of the four quarters, present and
to come.
Then The Perfectly Enlightened One thanked the (great) merchant of
Rājagaha in these verses:
They ward off cold and heat and beasts of prey from there
And creeping things and gnats and rains in the wet season.
When the dreaded hot wind arises, that is warded off.
To meditate and obtain insight in a refuge and at ease.
A dwelling-place is praised by The Perfectly Enlightened One as chief gift to
The Community.
Therefore a wise man, looking to his own best interest,
Should have charming dwelling-places built so that
those who have heard much can stay therein.
To these food and drink, robes and lodgings
He should give, to the upright, with mind purified.
(Then) they teach him The Teachings dispelling every ill;
He, knowing The Teachings, here attains Nibbāna (Enlightenment), taintless
and purified.
(Reference: Cv 6.4)
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In this Teaching from Gotama Buddha, he shares how having a dwelling built for the
benefit of The Teachers of The Community is of great benefit to the donor.
Through having a dwelling built for the specific purpose of The Teachers, it provides
shelter to protect them from the environmental elements and then those Teachers are
nearby the donor who can learn these Teachings leading to Enlightenment.
Enlightenment is the most beneficial result one can experience.
To never need to ever experience discontentedness ever again, is the greatest
accomplishment one could ever gain. There is no other result of beneficial outcome that
can compare to the ability of the mind to reside peaceful, calm, serene, and content with
joy for the rest of this life and to no longer ever need to be reborn to experience
discontentedness ever again.
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Chapter 27
Remember Your Generosity
Again, Mahānāma, you should remember your own generosity thus: It is truly
my good fortune and gain that in a population obsessed by the stain of
selfishness, I reside at home with a mind free of the stain of selfishness,
freely generous, openhanded, joyful in letting go, devoted to charity, joyful in
giving and sharing.
When a Noble Disciple remembers his generosity, on that occasion his mind
is not obsessed by craving, anger, or ignorance (unknowing of true reality);
on that occasion his mind is simply straight, based on generosity.
A Noble Disciple whose mind is straight gains inspiration in the meaning,
gains inspiration in The Teachings, gains joy connected with The Teachings.
When he is joyful, joy arises. For one with a joyous mind, the body becomes
tranquil. One tranquil in body feels calm. For one feeling calm, the mind
becomes concentrated.
This is called a Noble Disciple who resides in balance among an unbalanced
population, who resides untroubled among a troubled population. As one
who has entered the stream of The Teachings, he develops memory of
generosity.
Mahānāma, you should develop this memory of your own generosity while
walking, standing, sitting, and lying down. You should develop it while
engaged in work and while living at home in a house full of children.
(Reference: AN 11.11)
In this Teaching from Gotama Buddha, he shares how learning to regularly practice
generosity is an important quality of mind that brings the mind to Enlightenment.
Without eliminating the stain of selfishness, a Practitioner would have no ability to attain
Enlightenment.
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Grounds for Giving
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Chapter 28
The Eight Gifts
Monks, there are these eight gifts.
What eight?
(1) Having insulted [the recipient], one gives a gift.
(2) One gives a gift from fear.
(3) One gives a gift, [thinking]: He gave to me.
(4) One gives a gift, [thinking]: He will give to me.
(5) One gives a gift, [thinking]: Giving is good.
(6) One gives 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.
(7) One gives a gift, [thinking]: Because I have given this gift, I will gain a
good reputation.
(8) One gives a gift for the purpose of enhancing the mind, equipping the
mind.
(Reference: AN 8.31)


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In this Teaching from Gotama Buddha, he shares eight situations when one might choose
to give a gift.
1.) If one has insulted another person, it would be wise to clean up one’s Kamma by
giving a gift. This can help to eliminate any harsh feelings from the other person and
maintain one’s wholesome Kamma.
2.) If one has fear, giving a gift can seem to be a way for that individual to eradicate their
fear. If there is fear of an individual, giving a gift may seem to be a way to eradicate the
fear, but it will not.
3.) An individual might choose to give a gift because an individual gave a gift to you,
therefore, you feel obligated to give a gift to the person who gave you a gift.
4.) An individual might choose to give a gift thinking that they are interested in receiving a
gift, therefore, they give a gift in order to receive.
5.) An individual might choose to give a gift with the feeling that “giving is good” craving
the pleasant feeling of giving a gift.
6.) An individual might choose to give the gift of food because they are good at cooking
and feel it is important to feed others. Being able to acquire food during the lifetime of
The Buddha was a significant challenge. Having the ability to acquire, cook, and provide
food to others was highly beneficial.
7.) An individual might choose to give a gift feeling as if they are looking to appear
wholesome or develop a good reputation.
8.) The ultimate reason for giving a gift and one that is of pure generosity would be to give
a gift to train the mind to eliminate craving/desire/attachment. The Buddha described this
as “for the purpose of enhancing the mind, equipping the mind”.
To practice pure generosity the gift needs to be given without having any expectations to
receive anything in return. With 1-7, the donor is still having expectations to receive
something and the motivation to give the gift is out of one’s own interest to acquire
something beneficial for themselves.
However, if one understands that giving a gift is for the sole purpose of the elimination of
selfishness and to accomplish that goal, one needs to ensure they are giving without any
expectation of anything in return. Then, a donor is giving a gift with pure generosity.
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Chapter 29
The Eight Grounds for Giving
Monks, there are these eight grounds for giving.
What eight?
(1) One gives a gift from craving/desire.
(2) One gives a gift from anger/hatred.
(3) One gives a gift from ignorance/delusion (unknowing of true reality).
(4) One gives a gift from fear.
(5) One gives a gift, [thinking]: Giving was practiced before by my father and
forefathers; I should not abandon this ancient family custom.
(6) One gives a gift, [thinking]: Having given this gift, with the breakup of the
body, after death, I will be reborn in a good destination, in a heavenly world.
(7) One gives a gift, [thinking]: When I am giving this gift, my mind becomes
tranquil, and energy and joy arise.
(8) One gives a gift for the purpose of enhancing the mind, equipping the
mind.
These are the eight grounds for giving.
(Reference: AN 8.33)


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In this Teaching from Gotama Buddha, he shares eight additional situations when one
might choose to give a gift.
1.) One might choose to give a gift due to craving/desire.
2.) One might choose to give a gift due to anger/hatred.
3.) One might choose to give a gift due to ignorance/delusion (unknowing of true reality).
4.) One might choose to give a gift due to fear.
5.) One might choose to give a gift due to their relatives having chosen to give gifts as
part of a family custom.
6.) One might choose to give a gift due to the thinking of acquiring an improved rebirth in
the next life.
7.) One might choose to give a gift due to thinking that the mind arises tranquility, energy,
and joy.
8.) The ultimate reason for giving a gift and one that is of pure generosity would be to give
a gift to train the mind to eliminate craving/desire/attachment. The Buddha described this
as “for the purpose of enhancing the mind, equipping the mind”.
To practice pure generosity the gift needs to be given without having any expectations to
receive anything in return. With 1-7, the donor is still having expectations to receive
something and the motivation to give the gift is out of one’s own interest to acquire
something beneficial for themselves.
However, if one understands that giving a gift is for the sole purpose of the elimination of
selfishness and to accomplish that goal, one needs to ensure they are giving without any
expectation of anything in return. Then, a donor is giving a gift with pure generosity.
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Chapter 30
The Five Timely Gifts
Monks, there are these five timely gifts.
What five?
(1) One gives a gift to a visitor.
(2) One gives a gift to one setting out on a journey.
(3) One gives a gift to a patient.
(4) One gives a gift during a famine.
(5) One first presents the newly harvested crops and fruits to the virtuous
ones.
These are the five timely gifts.
At the proper time, those wise, charitable, and generous people give a timely
gift to The Noble Ones, who are stable and upright; given with a clear mind,
one’s offering is vast.
Those who rejoice in such deeds or who provide [other] service do not miss
out on the offering; they too take part in the merit.
Therefore, with a non-regressing mind, one should give a gift where it yields
great fruit.
Merits are the support of living beings [when they arise] in the other world.
(Reference: AN 5.36)


In this Teaching from Gotama Buddha, he shares times when a gift is often given.
1.) A Practitioner might choose to give a gift to a person they are visiting or when a
person is visiting you.
2.) A Practitioner might choose to give a gift to a person who is leaving on a journey or
departing. An individual whom you are not going to see for an extended period of time.
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3.) A Practitioner might choose to give a gift to a person who is sick and receiving medical
care.
4.) A Practitioner might choose to give a gift to a person who is struggling through hard
times such as a famine, loss of employment, low income, or other challenging times.
5.) A Practitioner might choose to give a gift to a person who is a member of The Noble
Community.
At the proper time, those wise, charitable, and generous people give a timely gift to
The Noble Ones, who are stable and upright; given with a clear mind, one’s offering
is vast: The Buddha is encouraging Students to provide gifts to The Noble Community.
Merit is an important Teaching to understand as it relates to The Path to Enlightenment.
Merit is thought of as a unique type of Kamma. Merit is wholesome Kamma generated
through generous offerings and gifts to The Community of virtuous Ordained Practitioners
and anyone who has attained one of The Four Stages of Enlightenment. This community
of people is referred to as the “Ariyan Sangha”. Sangha is the Pāli word for “community”.
The “Ariyan Sangha” is translated as “The Noble Community”.
Merit is generated by making offerings of food, water, clothing, shelter, medical care, time,
effort, energy, financial support, and resources, to support the sharing of Gotama
Buddha’s Teachings. It is The Noble Community who are responsible for guiding others to
attain Enlightenment. Ordained Practitioners and anyone who has attained one of The
Four Stages of Enlightenment are considered deep Students and Practitioners of these
Teachings who support all others in guidance towards attaining Enlightenment.
If you make offerings to these people, you are supporting the continuation of The
Teachings that will help end discontentedness and the suffering it causes to all of
humanity. To make offerings to The Noble Community, virtuous Ordained Practitioners
and any person who has attained one of The Four Stages of Enlightenment, you are
recognizing the importance of The Teachings and supporting their continued growth. This
is considered a unique type of wholesome Kamma called “Merit”.
Those who rejoice in such deeds or who provide [other] service do not miss out on
the offering; they too take part in the merit: If there are individuals who participate in
helping to make the offering, they too benefit in the wholesome Kamma created through
the offering to create merit.
Therefore, with a non-regressing mind, one should give a gift where it yields great
fruit: The Buddha is explaining that when a gift is given, one should not regret that they
gave too little or too much, instead, be content and joyful with the offering made “with a
non-regressing mind”.
Giving “a gift where it yields great fruit” is to provide a gift to The Noble Community as
sharing offerings and gifts with this Community ensure these Teachings continue forward
in the world helping massive numbers of people to experience Enlightenment.
Merits are the support of living beings [when they arise] in the other world: The
Buddha explains that if one is reborn into a new existence, providing gifts through
practicing generosity will help you experience an improved rebirth in the next life.
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Chapter 31
Eight Kinds of Rebirth on Account of Giving
Monks, there are these eight kinds of rebirth on account of giving.
What eight?
(1) Here, someone gives a gift to an Ascetic or a Brāhmin: food and drink;
clothing and vehicles; garlands, scents, and ointments; bedding, dwellings,
and lighting. Whatever he gives, he expects something in return. He sees
affluent Khattiyas, affluent Brāhmins, or affluent Householders enjoying
themselves furnished and endowed with the five objects of sensual pleasure.
It occurs to him: ‘Oh, with the breakup of the body, after death, may I be
reborn in companionship with affluent Khattiyas, affluent Brāhmins, or
affluent Householders!’ He sets his mind on this, fixes his mind on this, and
develops this state of mind. That objective of his, determined on what is
inferior, not developed higher, leads to rebirth there. With the breakup of the
body, after death, he is reborn in companionship with affluent Khattiyas,
affluent Brāhmins, or affluent Householders — and that is for one who is
virtuous (practices moral conduct), I say, not for one who is immoral. The
heart’s objective of one who is virtuous succeeds because of his purity.
(2) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: ‘The heavenly beings [ruled by] The Four Great Kings are long‑lived,
beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup
of the body, after death, may I be reborn in companionship with the heavenly
beings [ruled by] The Four Great Kings!’ He sets his mind on this, fixes his
mind on this, and develops this state of mind. That objective of his,
determined on what is inferior, not developed higher, leads to rebirth there.
With the breakup of the body, after death, he is reborn in companionship
with the heavenly beings [ruled by] The Four Great Kings — and that is for
one who is virtuous (practices moral conduct), I say, not for one who is
immoral. The heart’s objective of one who is virtuous succeeds because of
his purity.
(3) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: (4) The Tāvatiṃsa heavenly beings … (5) the Yāma heavenly beings …
the Tusita heavenly beings … (6) the heavenly beings who excite in creation
… (7) the heavenly beings who control what is created by others are
long‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with
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the breakup of the body, after death, may I be reborn in companionship with
the heavenly beings who control what is created by others!’ He sets his mind
on this, fixes his mind on this, and develops this state of mind. That objective
of his, determined on what is inferior, not developed higher, leads to rebirth
there. With the breakup of the body, after death, he is reborn in
companionship with the heavenly beings who control what is created by
others — and that is for one who is virtuous (practices moral conduct), I say,
not for one who is immoral. The heart’s objective of one who is virtuous
succeeds because of his purity.
(8) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …
and lighting. Whatever he gives, he expects something in return. He has
heard: ‘The heavenly beings of Brahmā’s (God’s) company are long‑lived,
beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup
of the body, after death, may I be reborn in companionship with the heavenly
beings of Brahmā’s (God’s) company!’ He sets his mind on this, fixes his
mind on this, and develops this state of mind. That objective of his,
determined on what is inferior, not developed higher, leads to rebirth there.
With the breakup of the body, after death, he is reborn in companionship
with the heavenly beings of Brahmā’s (God’s) company — and that is for one
who is virtuous (practicing moral conduct), I say, not for one who is immoral;
for one without craving, not for one with craving. The heart’s objective of one
who is virtuous succeeds because of his purity.
These, Monks, are the eight kinds of rebirth on account of giving.
(Reference: AN 8.35)
In this Teaching from Gotama Buddha, he shares how through practicing generosity a
Practitioner improves their rebirth, should rebirth be needed.
Craving is the fuel that causes rebirth. It is generosity that helps to eliminate craving/
desire/attachment in the mind. Through developing one’s practice of generosity, among
other training guidance, they are training the mind to eliminate craving/desire/attachment.
Thus, with craving/desire/attachment diminished, a Practitioner will experience less
discontentedness and ultimately eliminate discontentedness when craving/desire/
attachment is eliminated.
At the same time that one is eliminating craving/desire/attachment to eliminate
discontentedness, they are also eliminating the cause of rebirth. Therefore, through
practicing generosity, a Practitioner is improving their ability to attain Enlightenment
through cultivating the mind to eliminate craving/desire/attachment and, if rebirth is
needed, improving their destination upon future rebirth.
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Fruits and Benefits of
Giving
105


Chapter 32
Even More Fruitful Than Giving
If, Householder, one gives alms, rough or excellent, and one gives
disrespectfully, gives inconsiderately, does not give with one’s own hand,
gives what would be discarded, gives without a view of future
consequences, then wherever the result of that gift is produced for one,
one’s mind does not incline toward the enjoyment of superb food, nor
toward the enjoyment of superb clothing, nor toward the enjoyment of
superb vehicles, nor toward the enjoyment of whatever is superb among the
five objects of sensual pleasure.
Also, one’s children and wives, and one’s slaves, servants, and workers, do
not want to listen to one, do not lend an ear, and do not apply their minds to
understand.
For what reason?
Just this is the result of actions that are done disrespectfully.
If, Householder, one gives alms, whether rough or excellent, and one gives
respectfully, gives considerately, gives with one’s own hand, gives what
would not be discarded, gives with a view of future consequences, then
wherever the result of that gift is produced for one, one’s mind inclines
toward the enjoyment of superb food, toward the enjoyment of superb
clothing, toward the enjoyment of superb vehicles, toward the enjoyments of
whatever is superb among the five objects of sensual pleasure.
Also, one’s children and wives, and one’s slaves, servants, and workers,
want to listen to one, lend an ear, and apply their minds to understand.
For what reason?
Just this is the result of actions that are done respectfully.
In the past, Householder, there was a Brāhmin named Velāma. He gave such
a great alms offering as this:
(1) eighty-four thousand golden bowls filled with silver;
(2) eighty-four thousand silver bowls filled with gold;
(3) eighty-four thousand bronze bowls filled with bullion;
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(4) eighty-four thousand elephants with golden ornaments, golden banners,
covered with nets of gold thread;
(5) eighty-four thousand chariots with upholstery of lion skins, tiger skins,
leopard skins, and saffron-dyed blankets, with golden ornaments, golden
banners, covered with nets of gold thread;
(6) eighty-four thousand milk cows with jute tethers and bronze pails;
(7) eighty-four thousand maidens adorned with jeweled earrings;
(8) eighty-four thousand couches spread with rugs, blankets, and covers,
with excellent coverings of antelope hide, with canopies and red bolsters
at both ends;
(9) eighty-four thousand kotis of cloths made of fine linen, fine silk, fine wool,
and fine cotton. How much more of food and drink, snacks, meals,
refreshments, and beverages? It seemed to be flowing like rivers.
You might think, Householder: He was someone else, the Brahmin Velāma
who on that occasion gave that great alms offering.
But you should not look at it in such a way. I myself was the Brāhmin Velāma
who on that occasion gave that great alms offering.
Now, Householder, at that alms offering there was no one worthy of
offerings, no one who purified the offering.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave
would it be to feed one person accomplished in view.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred persons accomplished in view, would it be to feed
one Once-Returner.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Once-Returners, would it be to feed one Non-
Returner.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Non-Returners, would it be to feed one Arahant.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Arahants, would it be to feed one Paccekabuddha.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Paccekabuddhas, would it be to feed The Tathāgata,
the Arahant, The Perfectly Enlightened One... would it be to feed The
Community of Monks headed by The Buddha … would it be to build a
dwelling dedicated to The Community of the four quarters ... would it be for
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one with a mind of confidence to go for refuge to The Buddha, The
Teachings, and The Community ... would it be for one with a mind of
confidence to undertake the five training precepts: to abstain from the
destruction of life, to abstain from taking what is not given, to abstain from
sexual misconduct, to abstain from false speech, to abstain from liquor,
wine, and intoxicants (substances that cause heedlessness), the basis for
heedlessness.
As great as all this might be, it would be even more fruitful if one would
develop a mind of loving-kindness even for the time it takes to pull a cow’s
udder.
As great as all this might be, it would be even more fruitful if one would
develop the perception of impermanence just for the time of a finger snap.
(Reference: AN 9.20)
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In this Teaching from Gotama Buddha, he shares how a significant offering as the one
described in this Teaching does not match the benefits one would experience through
making offerings to Practitioners who have progressed far on The Path to Enlightenment.
The Buddha provides examples of someone who is accomplished in view (i.e. Right
View), a Once-Returner, a Non-Returner, an Arahant, a Paccekabuddha, and a Perfectly
Enlightened One (i.e. a Buddha), etc.
Gotama Buddha describes further groups of people that would be highly beneficial to
make offerings to, creating much benefit. Having individuals in a village or town who have
progressed to the higher attainments of The Path to Enlightenment is highly beneficial to
all those who interact with those individuals. A being who is practicing wisdom, moral
conduct, and mental discipline will be a positive influence in their village or town
benefiting all those whom they come into contact with, through their wholesome
decisions.
He also describes it to be highly beneficial for a Practitioner to decide to practice The Five
Precepts.
Ultimately, The Buddha describes the two (2) most beneficial things a Practitioner could
do is to practice Loving-kindness Meditation and Breathing Mindfulness Meditation.
Through practicing Loving-kindness Meditation and Breathing Mindfulness Meditation,
one is training their mind towards the attainment of Enlightenment and developing a mind
that does not cause harm to others. This is the most beneficial way to create the highest
quality of wholesome Kamma.
The results of your decisions to practice Loving-kindness Meditation and Breathing
Mindfulness Meditation will result in your further progress on The Path to Enlightenment.
There is no other decision that is more beneficial or that would create more wholesome
Kamma than the decision to cultivate the mind in meditation.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 33
The Eight Streams of Merit
Monks, there are these eight streams of merit, streams of the wholesome,
nutriments of peacefulness - heavenly, ripening in peacefulness, conducive
that lead to what is aspired for, needed, and to heaven - agreeable, to one’s
welfare and peacefulness.
What eight?
(1) Here, a Noble Disciple has gone for refuge to The Buddha. This is the first
stream of merit, stream of the wholesome, nutriment of peacefulness -
heavenly, ripening in peacefulness, conducive to heaven — that leads to
what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
(2) Again, a Noble Disciple has gone for refuge to The Teachings. This is the
second stream of merit, stream of the wholesome, nutriment of peacefulness
- heavenly, ripening in peacefulness, conducive to heaven — that leads to
what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
(3) Again, a Noble Disciple has gone for refuge to The Community. This is the
third stream of merit, stream of the wholesome, nutriment of peacefulness -
heavenly, ripening in peacefulness, conducive to heaven — that leads to
what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
There are, Monks, these five gifts, great gifts, highest, of long standing,
traditional, ancient, untainted and never before tainted, which are not being
tainted and will not be tainted, not refused by wise Ascetics and Brāhmins.
What five?
(4) Here, a Noble Disciple, having abandoned the destruction of life, abstains
from the destruction of life. By abstaining from the destruction of life, the
Noble Disciple gives to an immeasurable number of beings freedom from
fear, hostility, and harm. He himself in turn enjoys immeasurable freedom
from fear, hostility, and harm. This is the first gift, a great gift, highest, of long
standing, traditional, ancient, untainted and never before tainted, which is
not being tainted and will not be tainted, not refused by wise Ascetics and
Brāhmins. This is the fourth stream of merit, stream of the wholesome,
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nutriment of peacefulness - heavenly, ripening peacefulness, conducive to
heaven – that leads to what is aspired for, needed, and agreeable, to one’s
welfare and peacefulness.
(5) - (8) Again, a Noble Disciple, having abandoned the taking of what is not
given, abstains from taking what is not given… abstains from sexual
misconduct ... abstains from false speech … abstains from liquor, wine, and
intoxicants (substances that cause heedlessness), the basis for
heedlessness. By abstaining from liquor, wine, and intoxicants (substances
that cause heedlessness), the basis for heedlessness, the Noble Disciple
gives to an immeasurable number of beings freedom from fear, hostility, and
harm. He himself in turn enjoys immeasurable freedom from fear, hostility,
and harm. This is the fifth gift, a great gift, highest, of long standing,
traditional, ancient, untainted and never before tainted, which is not being
tainted and will not be tainted, not refused by wise Ascetics and Brāhmins.
This is the eighth stream of merit, stream of the wholesome, nutriment of
peacefulness - heavenly, ripening peacefulness, conducive to heaven – that
leads to what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
These, Monks, are the eight streams of merit, streams of the wholesome,
nutriments of peacefulness - heavenly, ripening in peacefulness, conducive
to heaven - that lead to what is aspired for, needed, and agreeable, to one’s
welfare and peacefulness.
(Reference: AN 8.39)
In this Teaching from Gotama Buddha, he shares eight ways to create merit (i.e.
wholesome Kamma).
The Buddha shares that having confidence in The Buddha, The Teachings, and The
Community as well as practicing The Five Precepts will produce wholesome Kamma
resulting in peacefulness and conducive of a heavenly rebirth.
Detailed explanation of confidence in The Buddha, The Teachings, and The Community is
available in this same book series found in the book “The First Stage of Enlightenment
(Stream-Enterer)” (Volume 5).
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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