Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
When a Noble Disciple has thus understood the six sense bases, the cause
of the six sense bases, the elimination of the six sense bases, and the way
leading to the elimination of the six sense bases, he entirely abandons the
underlying tendency to craving, he abolishes the underlying tendency to
anger, he completely destroys the underlying tendency to the view and
conceit ‘I am’, and by abandoning ignorance (unknowing of true reality) and
arousing true wisdom, he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Name-and-Form)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands name-
and-form, the cause of name-and-form, the elimination of name-and-form,
and the way leading to the elimination of mentality materiality, in that way he
is one of Right View, whose view is straight, who has perfect confidence in
The Teachings, and has arrived at these true Teachings.
And what is name-and-form, what is the cause of name-and-form, what is
the elimination of name-and-form, what is the way leading to the elimination
of name-and-form?
Feeling, perception, volitional formation, contact, consciousness: this is
called name. The four great elements and the form derived from the four
great elements: this is called form. Thus this name and this form are together
called name-and-form.
With the arising of consciousness there is the arising of name-and-form.
With the elimination of consciousness there is the elimination of name-and
form. Just this Noble Eight Fold Path is the way leading to the elimination of
name-and-form; that is, Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
When a Noble Disciple has thus understood name-and-form, the cause of
name-and-form, the elimination of name-and-form, and the way leading to
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the elimination of name-and-form, he entirely abandons the underlying
tendency to craving, he abolishes the underlying tendency to anger, he
completely destroys the underlying tendency to the view and conceit ‘I am’,
and by abandoning ignorance (unknowing of true reality) and arousing true
wisdom, he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Consciousness)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings”
There might be, friends. When, friends, a Noble Disciple understands
consciousness, the cause of consciousness, the elimination of
consciousness, and the way leading to the elimination of consciousness, in
that way he is one of Right View, whose view is straight, who has perfect
confidence in The Teachings, and has arrived at these true Teachings.
And what is consciousness, what is the cause of consciousness, what is the
elimination of consciousness, what is the way leading to the elimination of
consciousness?
There are these six classes of consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-
consciousness, mind-consciousness. This is called consciousness.
With the arising of volitional formations (choices/decisions) there is the
arising of consciousness. With the elimination of volitional formations there is
the elimination of consciousness. Just this Noble Eight Fold Path is the way
leading to the elimination of consciousness; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood consciousness, the cause of
consciousness, the elimination of consciousness, and the way leading to the
elimination of consciousness, he entirely abandons the underlying tendency
to craving, he abolishes the underlying tendency to anger, he completely
destroys the underlying tendency to the view and conceit ‘I am’, and by
abandoning ignorance (unknowing of true reality) and arousing true wisdom,
he here and now makes an end of discontentedness.
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In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Volitional Formations)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
volitional formations (choices/decisions), the cause of volitional formations,
the elimination of volitional formations, and the way leading to the elimination
of volitional formations, in that way he is one of Right View, whose view is
straight, who has perfect confidence in The Teachings, and has arrived at
these true Teachings.
And what are volitional formations, what is the cause of volitional formations,
what is the elimination of volitional formations, what is the way leading to the
elimination of volitional formations?
There are these three kinds of volitional formations: the bodily volitional
formation, the verbal volitional formation, the mental volitional formation.
These are called the volitional formations.
With the arising of ignorance (unknowing of true reality) there is the arising of
volitional formations. With the elimination of ignorance there is the
elimination of volitional formations. Just this Noble Eight Fold Path is the way
leading to the elimination of volitional formations; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood volitional formations, the cause
of volitional formations, the elimination of volitional formations, and the way
leading to the elimination of volitional formations, he entirely abandons the
underlying tendency to craving, he abolishes the underlying tendency to
anger, he completely destroys the underlying tendency to the view and
conceit ‘I am’, and by abandoning ignorance (unknowing of true reality) and
arousing true wisdom, he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
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(Ignorance)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
ignorance (unknowing of true reality), the cause of ignorance, the elimination
of ignorance, and the way leading to the elimination of ignorance, in that way
he is one of Right View, whose view is straight, who has perfect confidence
in The Teachings, and has arrived at these true Teachings.
And what is ignorance (unknowing of true reality), what is the cause of
ignorance, what is the elimination of ignorance, what is the way leading to
the elimination of ignorance?
Not knowing about discontentedness, not knowing about the cause of
discontentedness, not knowing about the elimination of discontentedness,
not knowing about the way leading to the elimination of discontentedness —
this is called ignorance.
With the arising of the taints there is the arising of ignorance (unknowing of
true reality).
With the elimination of the taints there is the elimination of ignorance
(unknowing of true reality).
The way leading to the elimination of ignorance is just this Noble Eight Fold
Path; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood ignorance, the cause of
ignorance, the elimination of ignorance, and the way leading to the
elimination of ignorance, he entirely abandons the underlying tendency to
craving, he abolishes the underlying tendency to anger, he completely
destroys the underlying tendency to the view and conceit ‘I am’, and by
abandoning ignorance (unknowing of true reality) and arousing true wisdom,
he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
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(Taints)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands the
taints, the cause of the taints, the elimination of the taints, and the way
leading to the elimination of the taints, in that way he is one of Right View,
whose view is straight, who has perfect confidence in The Teachings, and
has arrived at these true Teachings.
And what are the taints, what is the cause of the taints, what is the
elimination of the taints, what is the way leading to the elimination of the
taints?
There are these three taints: sensual desire, the taint of existence (personal
existence view), and the taint of ignorance.
With the arising of ignorance (unknowing of true reality) there is the arising of
the taints.
With the elimination of ignorance (unknowing of true reality) there is the
elimination of the taints.
The way leading to the elimination of the taints is just this Noble Eight Fold
Path; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood the taints, the cause of the
taints, the elimination of the taints, and the way leading to the elimination of
the taints, he entirely abandons the underlying tendency to craving, he
abolishes the underlying tendency to anger, he completely destroys the
underlying tendency to the view and conceit ‘I am’, and by abandoning
ignorance (unknowing of true reality) and arousing true wisdom he here and
now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Reference: MN 9)
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In this Teaching from Gotama Buddha that is shared by the Venerable Sāriputta, details
are provided on many different aspects of these Teachings. The Venerable Sāriputta was
one of The Buddha’s closest Students during his lifetime and The Buddha’s Teachings
were recited word-for-word by his Students.
His Students, especially those who were Enlightened, would have deep and profound
abilities to memorize and recall from their memory. As the unEnlightened mind is
transformed to the Enlightened mind, it develops a high degree of focus, concentration,
memory, and clarity of thought and mind. His Students were able to recite his Teachings
during The Buddha’s lifetime and after his death, this ensured the continuation of the oral
Teachings shared by The Buddha.
The description of these Teachings is so precise, there is no further explanation that will
be shared here. Instead, readers are able to seek any clarification with the author of this
book through any of the following.
1.) Post a question in the Facebook Group “Daily Wisdom - Walking The Path with The
Buddha”.
https://www.facebook.com/groups/DailyWisdom999
2.) Ask a question during an online or in-person class.
https://www.buddhadailywisdom.com/
3.) Send a personal message via Facebook, Email, or another method of communication.
4.) Schedule a personal guidance session to seek guidance.
https://www.buddhadailywisdom.com/contact-us-in-chiang-mai-thailand
197

Appendix
Discourses for Additional
Investigation
198


Chapter 45
Factors for Stream Entry
(First Discourse)
Then the Venerable Sāriputta approached The Perfectly Enlightened One,
paid homage (respect) to him, and sat down to one side. The Perfectly
Enlightened One then said to him:
Sāriputta, this is said: A factor for Stream-Entry, a factor for Stream-Entry.
What now, Sāriputta, is a factor for Stream-Entry?
(1) Association with wholesome persons, Venerable Sir, is a factor for
Stream-Entry.
(2) Hearing the true Teachings is a factor for Stream-Entry.
(3) Careful attention is a factor for Stream-Entry.
(4) Practice in accordance with The Teachings is a factor for Stream-Entry.
Good, good, Sāriputta! Association with wholesome persons, Sāriputta, is a
factor for Stream-Entry. Hearing the true Teachings is a factor for Stream-
Entry. Careful attention is a factor for Stream-Entry. Practice in accordance
with The Teachings is a factor for Stream-Entry.
(Reference: SN 55.5)


In this Teaching from Gotama Buddha, he shares additional factors for attaining the first
Stage of Enlightenment as a Stream-Enterer.
(1) The Buddha shares in multiple Teachings how developing wholesome friendships,
companionships, and comradeship “is the entire holy life”. He prioritizes developing
wholesome relationships with people who are into wholesomeness as one’s mind will
more likely be interested in practicing these wholesome Teachings when you choose to
be involved with wholesome friends and associates.
The opposite is also true that if you choose to associate with unwholesome friends and
associates, you will more likely be interested in making decisions that are unwholesome
leading to unwholesome results in your life.
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(2) In order to attain any results on this path, surely the results of the first Stage of
Enlightenment and beyond, a Practitioner would need to “hear the true Teachings”. Without
access to “the true Teachings” a Practitioner would have no ability to learn, reflect, and
practice these Teachings to improve the condition of the mind.
From the lifetime of The Buddha over 2,500 years ago, there has been a massive amount of
impermanence that has affected what people feel they know about The Buddha’s Teachings
and our access to those Teachings in the world. Today, there are countless perspectives,
opinions, and views about what The Teachings are and are not.
It is only when one comes into direct contact with The Words of The Buddha that a
Practitioner can deeply understand and practice his Teachings to discover the truth
acquiring wisdom to improve the condition of one’s mind and life. The way a Practitioner
knows they are learning and practicing ‘the true Teachings’ is that they will be able to
independently observe the truth in The Teachings not based on belief or superstition and
The Teachings they are learning and practicing are leading to an improved condition of the
mind.
Discontentedness such as anger, frustration, irritation, annoyance, guilt, shame, fear,
sadness, stress, anxiety, etc. will all be gradually eliminated from the mind. Situations that
once produced discontentedness in the mind, the Practitioner no longer experiences the
same results. Instead, the mind can remain peaceful, calm, serene, and content with joy in
situations that once produced significant discontentedness. The benefits of the mind
moving towards Enlightenment are observable for each individual Practitioner through an
improved condition of the mind and one’s life.
(3) A Practitioner who has attained the first Stage of Enlightenment will have developed the
ability to focus their attention carefully on any given task or in any given situation. The mind
will not wander or drift into daydreams or be otherwise distracted by various thoughts or
occurrences in life. Instead, the mind will be developing careful attention with focus,
concentration, memory, and clarity of thought and mind. These benefits only increase as the
mind gets closer to Enlightenment and once the mind is Enlightened, these benefits will
continue to increase.
A Practitioner who is practicing “careful attention” will have determination, dedication, and
diligence to continue progressing towards the ultimate goal of Enlightenment while never
giving up.
(4) A Stream-Enterer will have eliminated the fetter/taint/pollution of mind described as
“wrong behavior and observances” which includes a well developed practice of The Eight
Fold Path. A Practitioner who has attained the first Stage of Enlightenment as a Stream-
Enterer will be “practicing in accordance with The Teachings” shared in The Eight Fold Path.
Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,
and worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold
Path.)
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 46
Factors for Stream Entry
(Second Discourse)
The Noble Disciple, Householder, who possesses four things is a Stream-
Enterer, no longer bound to the nether world, fixed in destination, with
Enlightenment as his destination.
What four?
Here Householders,
(1) A Noble Disciple possesses confirmed confidence in The Buddha thus:
The Perfectly Enlightened One is an Arahant, perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the
worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One.
(2) He possesses confirmed confidence in The Teachings thus: The
Teachings are well expounded by The Perfectly Enlightened One, directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
(3) He possesses confirmed confidence in The Community thus: The
Community of The Perfectly Enlightened One’s disciples is practicing the
wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals - this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
(4) He resides at home with a mind free of the stain of selfishness, freely
generous, open-handed, joyful in letting go, one devoted to charity, joyful
in giving and sharing.
A Noble Disciple who possesses these four things is a Stream-Enterer, no
longer bound to the nether world, fixed in destination, with Enlightenment as
his destination.
(Reference: SN 55.6)


In this Teaching from Gotama Buddha, he shares expanded Teachings to explain that a
Practitioner who has attained the first Stage of Enlightenment will have confidence in The
Buddha, The Teachings, and The Community while also “resides at home with a mind free
of the stain of stinginess, freely generous, open-handed, joyful in letting go, one devoted
to charity, joyful in giving and sharing”.
(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The Buddha thus:
The Perfectly Enlightened One is an Arahant, perfectly Enlightened, accomplished in true
wisdom and conduct, fortunate, knower of the worlds, unsurpassed leader of persons to
be tamed, Teacher of heavenly beings and humans, The Enlightened One, The Fortunate
One.
The Buddha is explaining that his mind is “perfectly Enlightened” which is how we refer to
a Buddha. Because a Buddha attains Enlightenment through their own independent
journey to Enlightenment, their mind is described as “perfectly Enlightened”. Their mind is
uninfluenced by any outside source and is a main reason why they have deep “true
wisdom” to guide countless beings to Enlightenment. Their moral conduct is exceptional
in that they are deeply practicing The Teachings they share making them an “unsurpassed
leader of persons to be tamed” or in other words, trained.
A Buddha would be a “knower of the worlds” which is referring to The Five Realms of
Existence. A Buddha would know these realms in detail through observation of their past
lives and existence in those realms in prior lives.
A Buddha is a “Teacher of heavenly beings and humans” as these are the beings who can
attain Enlightenment. Beings in the lower realms of hell, animal, and afflicted spirits are
unable to attain Enlightenment and will need to experience an improved rebirth into the
human or heavenly realms to attain Enlightenment.
A Buddha is “fortunate” in that they are “auspicious and favorable”. A Buddha is fortunate
to have been born with a mind capable of attaining Enlightenment through their own
independent journey to Enlightenment.
Auspicious: conducive to success; characterized by success.
Favorable: to the advantage of someone or something.
A Buddha is very rare in the world as the last Buddha currently known to the world
existed over 2,500 years ago.
(2) He possesses confirmed confidence in The Teachings thus: The Teachings are well
expounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to
come and see, applicable, to be personally experienced by the wise.
The Teachings of a Buddha are “directly visible” able to be seen “immediately” by a
Practitioner who chooses to investigate his Teachings.
The Teachings are “inviting one to come and see” meaning that they are meant to be
investigated and practiced to be able to see the truth for yourself without belief. There is
no belief in these Teachings and it is only through determined, dedicated, and diligent
learning, reflection, and practicing of these Teachings that a Practitioner will come to
understand the truth to acquire wisdom liberating the mind from discontentedness.
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A Buddha’s Teachings are “applicable” being able to be applied to daily life to improve
the condition of one’s mind and life. His Teachings need “to be personally experienced by
the wise” as one can observe for themselves that through personal experience these
Teachings lead to liberation of the mind through a gradual diminishing and eventual
elimination of 100% of all discontentedness from the mind.
(3) He possesses confirmed confidence in The Community thus: The Community of The
Perfectly Enlightened One’s disciples is practicing the wholesome way, practicing the
straight way, practicing the true way, practicing the proper way; that is, the four pairs of
persons, the eight types of individuals - this Community of The Perfectly Enlightened
One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of
respectful salutation, the unsurpassed field of merit for the world.
During the lifetime of The Buddha, there were many different Teachers who claimed it was
their teachings that lead to Enlightenment. There were multiple communities of Students
all being led by a different Teacher and progressing towards what they thought was
Enlightenment. We know now that it was The Buddha’s Teachings that are The Path to
Enlightenment but during his lifetime, this was not so obvious to the average individual
who were not learning and practicing his Teachings.
The Buddha knew it was his Teachings that were the truth and those that lead to
Enlightenment because he was experiencing the complete elimination of all
discontentedness. But, this mental state cannot be easily understood or observed by an
unEnlightened being. There are no outward characteristics that identifies one who has
attained Enlightenment or identifies a Buddha. A Buddha does not perform countless
miracles to convince people he is a Buddha but instead, guides people in learning,
reflecting, and practicing these Teachings so that the Practitioner can experience the
mind awakening to Enlightenment. In this way, Students understand what they are
learning and practicing is the truth as the mind gradually eliminates 100% of all
discontentedness through their progression towards Enlightenment. The Student can see
the truth for themselves that the condition of their mind and their life is improving.
A Buddha is not concerned with convincing people that he is a Buddha but instead,
applies energy, effort, and dedication towards sharing The Teachings that lead to
Enlightenment making himself available to all those who choose to learn, reflect, and
practice The Teachings to experience the results. The way Students would know he is a
Buddha is that he attained Enlightenment on his own and The Teachings he shares led
them towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is
willing to help others attain Enlightenment through their independently discovered
Teachings. A Buddha’s ability to help others is not contingent upon everyone knowing he
is a Buddha. A Buddha can function much better by others not knowing he is a Buddha
because then he can observe the condition of his Student’s mind without being tainted by
any admiration. A Buddha will be able to more easily observe the condition of the
Student’s mind providing guidance towards the attainment of Enlightenment through
objective observation.
A Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings
will only build as they deeply learn and practice The Teachings to experience improved
results in the condition of the mind and their life.
The Buddha taught Practitioners to not only have confidence in him and his Teachings but
also in The Community of Practitioners learning and practicing his Teachings because
203


they are able to support and encourage others along The Path to Enlightenment. While a
Buddha is the leader of The Community, it is the entire Community of Practitioners who
are all supporting and encouraging each other which will help each of them to progress
towards Enlightenment.
A Buddha can share The Teachings but it is each individual in The Community who has
determination, dedication, and diligence to learn, reflect, and practice The Teachings that
each individual will experience results. A vibrant Community of Practitioners will actively
learn, reflect, and practice The Teachings while providing support and encouragement for
others who seek understanding. Through a Community of Practitioners actively
investigating The Teachings and discussing them amongst themselves, they will be better
equipped to progress towards Enlightenment and help others attain Enlightenment after a
Buddha’s death.
An Enlightened being will not only be learning, reflecting, and practicing The Teachings
but ultimately be able to discuss them with ease as they are questioned by others about
The Teachings or if other members of The Community are interested in discussion about
The Teachings to progress in their understanding and development of their practice.
It is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing
the wholesome way, practicing the straight way, practicing the true way, practicing the
proper way”. It was not the other communities led by other Teachers. Those communities
that existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is
The Teachings of The Buddha that have stood the test of time existing for over 2,500
years until today.
A large community of people who are dedicated to learning and practicing these
Teachings will be able to sustain The Teachings in the world through providing each other
examples and be role models to one another for how to progress along The Path to
Enlightenment and practice The Teachings in daily life.
The Buddha explains “the four pairs of persons, the eight types of individuals” in other
parts of his Teachings that will be shared in this book series as you progress in your
learning. Essentially these are Practitioners who have attained one of the four Stages of
Enlightenment or practicing to progress from one Stage of Enlightenment to another. The
Buddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutation”.
Practitioners who have progressed into one of The Four Stages of Enlightenment have a
well developed life practice and are highly dedicated to the attainment of Enlightenment.
One would not attain any of The Four Stages of Enlightenment by accident but instead,
through consistent dedication towards improving their life practice. They are also the
Teachers who will be able to provide guidance to all other beings to progress towards
Enlightenment. Therefore, The Buddha encourages Students to make offerings to these
Practitioners to support and sustain The Community helping these Teachings to continue
to flourish in the world for all beings to liberate the mind attaining Enlightenment.
Practitioners who choose to make offerings to these individuals will be creating merit.
Merit is a unique type of wholesome Kamma created through generous offerings to The
Community of Practitioners who are in one of The Four Stages of Enlightenment. The
Buddha explains that making offerings to these individuals provides an “unsurpassed
field of merit for the world”.
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Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for
their own practice but also highly beneficial for the world in that Students can make
offerings to these individuals providing support for The Teachings to continue but also
bringing Students into contact with Practitioners who deeply understand The Teachings
and can help the Student progress towards the attainment of Enlightenment.
The following Teaching from The Buddha explains “the four pairs of persons, the eight
types of individuals” in detail.
An Unsurpassed Field of Merit for the World
Monks, these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of reverential salutation, an unsurpassed field of merit for the world.
What eight?
The Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;
the Once-Returner, the one practicing for realization of the fruit of Once Returning;
the Non-Returner, the one practicing for realization of the fruit of Non-Returning;
the Arahant, the one practicing for realization of the fruit of Arahantship.
These eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of reverential salutation, an unsurpassed field of merit for the world.
The four practicing the way
and the four established in the fruit;
this is the upright Community -
composed in wisdom and virtuous behavior.
For people intent on sacrifice,
for living beings seeking merit,
making merit that ripens in the acquisitions,
what is given to The Community bears great fruit.
(Gotama Buddha)
(Reference:AN 8.59)
Detailed explanation of “What is Merit?” is available in this same book series found in
Chapter 10 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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(4) He resides at home with a mind free of the stain of selfishness, freely generous, open-
handed, joyful in letting go, one devoted to charity, joyful in giving and sharing.
To progress on The Path to Enlightenment a Practitioner will need to develop a practice of
generosity where the mind is working towards eliminating “the stain of selfishness”.
As long as the mind is holding on only pursuing its own selfish desires, it will be
unliberated from the craving/desire/attachment to its selfish desires and pursuit of
material gain. Practicing generosity is a significant aspect of developing one’s practice
towards the attainment of Enlightenment to eliminate the unwholesome quality of
selfishness being able to recognize the interconnectivity between all beings and be willing
to apply time, effort, energy, and resources towards the benefit of others without any
expectation of anything in return.
Detailed explanation of making meritorious offerings is available in this same book series
found in the book “Generosity” (Volume 13).
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Chapter 47
Factors for Stream Entry
(Third Discourse)
I will teach you, Brāhmin Householders, a Teaching exposition applicable to
oneself.
Listen to that and attend closely, I will speak.
What, Householders, is The Teachings exposition applicable to oneself?
(1) Here, Householders, a Noble Disciple reflects thus: I am one who aspires
to live, who does not aspire to die; I have the objective of peacefulness and
am unenthusiastic to discontentedness. Since I am one who aspires to live ...
and am unenthusiastic to discontentedness, if someone were to take my life,
that would not be pleasing and agreeable to me. Now if I were to take the life
of another - of one who aspires to live, who does not aspire to die, who has
the objective of peacefulness and is unenthusiastic to discontentedness -
that would not be pleasing and agreeable to the other either. What is
displeasing and disagreeable to me is displeasing and disagreeable to the
other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from the destruction of life,
encourages others to abstain from the destruction of life, and speaks in
praise of abstinence from the destruction of life. Thus this bodily conduct of
his is purified in three respects.
(2) Again, Householders, a Noble Disciple reflects thus: If someone were to
take from me what I have not given, that is, to commit theft, that would not
be pleasing and agreeable to me. Now if I were to take from another what he
has not given, that is, to commit theft, that would not be pleasing and
agreeable to the other either. What is displeasing and disagreeable to me is
displeasing and disagreeable to the other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from taking what is not given,
encourages others to abstain from taking what is not given, and speaks in
praise of abstinence from taking what is not given. Thus this bodily conduct
of his is purified in three respects.
207


(3) Again, Householders, a Noble Disciple reflects thus: If someone were to
commit adultery with my wives, that would not be pleasing and agreeable to
me. Now if I were to commit adultery with the wives of another, that would
not be pleasing and agreeable to the other either. What is displeasing and
disagreeable to me is displeasing and disagreeable to the other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from sexual misconduct,
encourages others to abstain from sexual misconduct, and speaks in praise
of abstinence from sexual misconduct. Thus this bodily conduct of his is
purified in three respects.
(4) Again, Householders, a Noble Disciple reflects thus: If someone were to
damage my welfare with false speech, that would not be pleasing and
agreeable to me. Now if I were to damage the welfare of another with false
speech, that would not be pleasing and agreeable to the other either. What is
displeasing and disagreeable to me is displeasing and disagreeable to the
other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from false speech, encourages
others to abstain from false speech, and speaks in praise of abstinence from
false speech. Thus this verbal conduct of his is purified in three respects.
(5) Again, Householders, a Noble Disciple reflects thus: If someone were to
divide me from my friends by divisive speech, that would not be pleasing
and agreeable to me. Now if I were to divide another from his friends by
divisive speech, that would not be pleasing and agreeable to the other either.
What is displeasing and disagreeable to me is displeasing and disagreeable
to the other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from divisive speech, encourages
others to abstain from divisive speech, and speaks in praise of abstinence
from divisive speech. Thus this verbal conduct of his is purified in three
respects.
(6) Again, Householders, a Noble Disciple reflects thus: If someone were to
address me with harsh speech, that would not be pleasing and agreeable to
me. Now if I were to address another with harsh speech, that would not be
pleasing and agreeable to the other either. What is displeasing and
disagreeable to me is displeasing and disagreeable to the other too.
208


How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from harsh speech, encourages
others to abstain from harsh speech, and speaks in praise of abstinence
from harsh speech. Thus this verbal conduct of his is purified in three
respects.
(7) Again, Householders, a Noble Disciple reflects thus: If someone were to
address me with frivolous speech and idle chatter, that would not be
pleasing and agreeable to me. Now if I were to address another with
frivolous speech and idle chatter, that would not be pleasing and agreeable
to the other either. What is displeasing and disagreeable to me is displeasing
and disagreeable to the other too.
How can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from idle chatter, encourages
others to abstain from idle chatter, and speaks in praise of abstinence from
idle chatter. Thus this verbal conduct of his is purified in three respects.
He possesses confirmed confidence in The Buddha…He possesses
confirmed confidence in The Teachings ... He possesses confirmed
confidence in The Community .... He possesses the virtues dear to the Noble
Ones, unbroken, untorn, unblemished, unblotched, liberating, praised by the
wise, not misunderstood, and leading to concentration.
When, Householders, the Noble Disciple possesses these seven wholesome
qualities and these four admirable states, if he aspires he could by himself
declare of himself: ‘I am one finished with hell, finished with the animal realm,
finished with the realm of afflicted spirits, finished with the plane of misery,
the bad destinations, the nether world. I am a Stream-Enterer, no longer
bound to the nether world, fixed in destination, with Enlightenment as my
destination.’
(Reference: SN 55.7)
209


In this Teaching from Gotama Buddha, he shares more details on purification of one’s
verbal and bodily conduct. This Teaching connects to The Five Precepts and The Eight
Fold Path. A Practitioner who is practicing these Teachings consistently over a long term,
could be said to have eliminated the “wrong behavior” of the fetter/taint/pollution of mind
described as:
Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,
and worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold
Path.)
While this Teaching provides some details on improving one’s verbal and bodily conduct,
this Teaching is not all inclusive. The Buddha would share his Teachings in a layered
approach where each aspect of his Teachings exposes more and more content related to
developing one’s life practice. So you will see other Teachings that also include Teachings
to assist a Practitioner in further developing their moral conduct with regards to verbal
and bodily conduct.
This Teaching includes details that have been explained in prior Chapters of this book and
other books within this book series so no further explanation will be provided here.
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).
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 48
Factors for Stream Entry
(Fourth Discourse)
(The Four Factors of Stream-Entry in Ten Modes)
At Sāvatthī. Now on that occasion the Householder Anāthapiṇḍika was sick,
afflicted, gravely ill. Then the Householder Anāthapiṇḍika addressed a man
thus: Come, good man, approach the Venerable Sāriputta, pay homage
(respect) to him in my name with your head at his feet, and say: ‘Venerable
Sir, the Householder Anāthapiṇḍika is sick, afflicted, gravely ill; he pays
homage (respect) to the Venerable Sāriputta with his head at his feet’. Then
say: ‘It would be good, Venerable Sir, if the Venerable Sāriputta would come
to the residence of the Householder Anāthapiṇḍika out of compassion.’
‘Yes, Master,’ that man replied, and he approached the Venerable Sāriputta,
paid homage (respect) to him, sat down to one side, and delivered his
message. The Venerable Sāriputta consented by silence.
Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and
robe, went to the residence of the Householder Anāthapiṇḍika with the
Venerable Ānanda as his companion. He then sat down in the appointed seat
and said to the Householder Anāthapiṇḍika: ‘I hope you are bearing up,
Householder, I hope you are getting better. I hope your painful feelings are
subsiding and not increasing, and that their subsiding, not their increase, is to
be experienced.’
‘I am not bearing up, Venerable Sir, I am not getting better. Strong painful
feelings are increasing in me, not subsiding, and their increase, not their
subsiding, is to be acknowledged.’
You, Householder, do not have that distrust towards The Buddha which the
uninstructed worldling possesses because of which the latter, with the
breakup of the body, after death, is reborn in the plane of misery, in a bad
destination, in the nether world, in hell. And you have confirmed confidence
in The Buddha thus: The Perfectly Enlightened One is an Arahant, Perfectly
Enlightened, accomplished in true wisdom and conduct, fortunate, knower of
the worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One. As you
consider within yourself that confirmed confidence in The Buddha, your
pains may subside on the spot.
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You, Householder, do not have that distrust towards The Teachings which
the uninstructed worldling possesses because of which the latter, with the
breakup of the body, after death, is reborn in the plane of misery, in a bad
destination, in the nether world, in hell. And you have confirmed confidence
in The Teachings thus: The Teachings are well expounded by The Perfectly
Enlightened One, directly visible, immediate, inviting one to come and see,
applicable, to be personally experienced by the wise. As you consider within
yourself that confirmed confidence in The Teachings, your pains may
subside on the spot.
You, Householder, do not have that distrust towards The Community which
the uninstructed worldling possesses because of which the latter, with the
breakup of the body, after death, is reborn in the plane of misery, in a bad
destination, in the nether world, in hell. And you have confirmed confidence
in The Community thus: The Community of The Perfectly Enlightened One’s
disciples is practicing the wholesome way, practicing the straight way,
practicing the true way, practicing the proper way; that is, the four pairs of
persons, the eight types of individuals - this Community of The Perfectly
Enlightened One’s disciples is worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, the unsurpassed field of merit for
the world. As you consider within yourself that confirmed confidence in The
Community, your pains may subside on the spot.
You, Householder, do not have that immorality which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have those virtues dear to the Noble Ones,
unbroken, untorn, unblemished, unblotched, liberating, praised by the wise,
not misunderstood, and leading to concentration. As you consider within
yourself those virtues dear to the Noble Ones, your pains may subside on
the spot.
You, Householder, do not have that wrong view which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right View. As you consider within
yourself that Right View, your pains may subside on the spot.
You, Householder, do not have that wrong intention which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Intention. As you consider within
yourself that Right Intention, your pains may subside on the spot.
212


You, Householder, do not have that wrong speech which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Speech. As you consider within
yourself that Right Speech, your pains may subside on the spot.
You, Householder, do not have that wrong action which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Action. As you consider within
yourself that Right Action, your pains may subside on the spot.
You, Householder, do not have that wrong livelihood which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Livelihood. As you consider within
yourself that Right Livelihood, your pains may subside on the spot.
You, Householder, do not have that wrong effort which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Effort. As you consider within
yourself that Right Effort, your pains may subside on the spot.
You, Householder, do not have that wrong mindfulness which the
uninstructed worldling possesses because of which the latter, with the
breakup of the body, after death, is reborn in the plane of misery, in a bad
destination, in the nether world, in hell. And you have Right Mindfulness. As
you consider within yourself that Right Mindfulness your pains may subside
on the spot.
You, Householder, do not have that wrong concentration which the
uninstructed worldling possesses because of which the latter, with the
breakup of the body, after death, is reborn in the plane of misery, in a bad
destination, in the nether world, in hell. And you have Right Concentration.
As you consider within yourself that Right Concentration, your pains may
subside on the spot.
You, Householder, do not have that wrong wisdom which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Wisdom. As you consider within
yourself that Right Wisdom, your pains may subside on the spot.
213


You, Householder, do not have that wrong liberation which the uninstructed
worldling possesses because of which the latter, with the breakup of the
body, after death, is reborn in the plane of misery, in a bad destination, in the
nether world, in hell. And you have Right Liberation. As you consider within
yourself that Right Liberation, your pains may subside on the spot.
Then the pains of the Householder Anāthapiṇḍika subsided on the spot. Then
the Householder Anāthapiṇḍika served the Venerable Sāriputta and the
Venerable Ānanda from his own dish. When the Venerable Sāriputta had
finished his meal and had washed his hands and bowl, the Householder
Anāthapiṇḍika took a low seat and sat down to one side, and the Venerable
Sāriputta thanked him with these verses:
When one has confidence in The Tathāgata,
Unshakable and well established,
And wholesome conduct built on virtue,
Dear to the Noble Ones and praised;
When one has confidence in The Community
And view that has been purified,
They say that one is not poor,
That one’s life is not useless.
Therefore the person of intelligence,
Remembering The Buddha’s Teaching,
Should be devoted to confidence and virtue,
To confidence and vision of The Teachings.
Then the Venerable Sāriputta, having thanked the Householder Anāthapiṇḍika
with these verses, rose from his seat and departed.
Then the Venerable Ānanda approached The Perfectly Enlightened One, paid
homage (respect) to him, and sat down to one side. The Perfectly
Enlightened One then said to him:
Now, Ānanda, where are you coming from in the middle of the day?
‘The Householder Anāthapiṇḍika, Venerable Sir, has been encouraged by the
Venerable Sāriputta with such and such an encouragement.’
Sāriputta is wise, Ānanda, Sāriputta has great wisdom, in so far as he can
analyze The Four Factors of Stream-Entry in Ten Modes.
(Reference: SN 55.26)
214


In this Teaching from Gotama Buddha, he shares details of Sāriputta visiting a Household
Practitioner and identifying that he has attained Enlightenment. Sāriputta determines that
the Householder Anāthapiṇḍika is Enlightened through identifying the four factors of
Stream-Entry and the Ten Modes (i.e. The Ten Fold Path).
The four factors are confirmed confidence in The Buddha, The Teachings, The
Community, and a Practitioner is practicing virtuous conduct (moral conduct). See
Chapter 53 of this book for details on these four factors.
Sāriputta also identifies that the Householder Anāthapiṇḍika is practicing The Ten Fold
Path through explaining that he is not practicing wrong view, wrong intention, wrong
speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong
concentration, wrong wisdom, or wrong liberation. An Enlightened being would be
practicing all of these as “right” or “righteous” detailed in The Teachings of The Ten Fold
Path.
Detailed explanation of The Ten Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
215


Chapter 49
The Benefit of These Four Things
Monks, these four things, when developed and cultivated, lead to the
realization of the fruit of Stream-Entry.
What four?
(1) Association with wholesome persons,
(2) Hearing the true Teachings,
(3) Careful attention,
(4) Practice in accordance with The Teachings.
These four things, when developed and cultivated, lead to the realization of
the fruit of Stream-Entry.
Monks, these four things, when developed and cultivated, lead to the
realization of the fruit of Once-Returner.
Monks, these four things, when developed and cultivated, lead to the
realization of the fruit of Non-Returner.
Monks, these four things, when developed and cultivated, lead to the
realization of the fruit of Arahantship.
Monks, these four things, when developed and cultivated, lead to the
obtaining of wisdom.
Monks, these four things, when developed and cultivated, lead to the growth
of wisdom.
Monks, these four things, when developed and cultivated, lead to the
expansion of wisdom.
Monks, these four things, when developed and cultivated, lead to the
greatness of wisdom.
Monks, these four things, when developed and cultivated, lead to the
extensiveness of wisdom.
216

Monks, these four things, when developed and cultivated, lead to the
vastness of wisdom.
Monks, these four things, when developed and cultivated, lead to the depth
of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
unequalled of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
breadth of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
abundance of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
quickness of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
buoyancy of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
joyousness of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
swiftness of wisdom.
Monks, these four things, when developed and cultivated, lead to the state of
sharpness of wisdom.
Monks, these four things, when developed and cultivated, lead to
penetrativeness of wisdom.
What four?
(1) Association with wholesome persons,
(2) Hearing the true Teachings,
(3) Careful attention,
(4) Practice in accordance with The Teachings.
217


These four things, when developed and cultivated, lead to penetrativeness of
wisdom.
(Reference: SN 55.55)
In this Teaching from Gotama Buddha, he shares additional factors for attaining the first
Stage of Enlightenment as a Stream-Enterer and that lead to penetrative wisdom. This
Teaching is similar to the one found in Chapter 45 with the added content explaining that
“these four things, when developed and cultivated, lead to penetrativeness of wisdom”.
The Buddha explains that these four things not only lead to wisdom and the attainment of
the first Stage of Enlightenment as a Stream-Enterer but also, that they lead to all the
other Stages of Enlightenment as a Once-Returner, Non-Returner, and Arahant. These
attainments represent the second, third, and fourth Stages of Enlightenment.
Detailed explanation of “these four things” is available in this same book found in Chapter
45.
218


Chapter 50
One Who is a Trainee
And what, Monks, is the method by means of which a Monk who is a trainee,
standing on the plane of a trainee, understands: ‘I am a trainee’?
Here, Monks, a Monk who is a trainee understands as it really is: ‘This is
discontentedness’; he understands as it really is: ‘This is the cause of
discontentedness’; he understands as it really is: ‘This is the elimination of
discontentedness’; he understands as it really is: ‘This is the way leading to
the elimination of discontentedness’. This is a method by means of which a
Monk who is a trainee, standing on the plane of a trainee, understands: ‘I am
a trainee.’
Again, Monks, a Monk who is a trainee considers thus: Is there outside here
another Ascetic or Brāhmin who teaches Teachings so real, true, actual as
The Perfectly Enlightened One does? He understands thus: There is no other
Ascetic or Brāhmin outside here who teaches Teachings so real, true, actual
as The Perfectly Enlightened One does. This too is a method by means of
which a Monk who is a trainee, standing on the plane of a trainee,
understands: ‘I am a trainee.’
Again, Monks, a Monk who is a trainee understands the five spiritual
faculties - the faculty of confidence, the faculty of energy, the faculty of
mindfulness, the faculty of concentration, the faculty of wisdom. He does not
yet have direct experience of their destination, their culmination, their fruit,
their final goal; but having pierced it through with wisdom, he sees.
This too is a method by means of which a Monk who is a trainee standing on
the plane of a trainee, understands: ‘I am a trainee.’
(Reference: SN 48.53)
219


In this Teaching from Gotama Buddha, he shares that a Practitioner who is new to his
Teachings and would like to be considered a “trainee” would understand The Four Noble
Truths, have confidence in The Buddha and The Teachings while understanding the five
spiritual faculties.
A trainee will understand the five spiritual facilities but will not have them fully developed
in their life practice. The Buddha explains this as “He does not yet have direct experience
of their destination, their culmination, their fruit, their final goal; but having pierced it
through with wisdom, he sees”. When The Buddha says “he sees”, this means that he
understands clearly.
The faculty of confidence: Confirmed confidence in The Buddha, The Teachings, and The
Community.
The faculty of energy: Effort, determination, ambition, initiative, motivation, vigor, and
enthusiasm; willingness to do something.
The faculty of mindfulness: Awareness of mind as described in The Eight Fold Path as
“Right Mindfulness” to include The Four Foundations of Mindfulness.
The faculty of concentration: Mental alertness, attentiveness, the ability to give your
attention or thought to a single object or activity. “Singleness of mind” as described in
The Eight Fold Path as “Right Concentration”.
The faculty of wisdom: How to obtain wisdom through independent verification of The
Teachings. Right Wisdom as part of The Ten Fold Path is a Practitioner’s deep
understanding of The Teachings and being able to communicate them with ease.
220


Chapter 51
Virtue Lower Than the Stream-Enterer
That Does Not Lead to Bad Destinations
One Who Does Not Go to Bad Destinations
(First Discourse)
Here, Mahānāma, some person does not possess confirmed confidence in
The Buddha, The Teachings, and The Community. He is not one of joyous
wisdom, nor of swift wisdom, and he has not attained liberation.
However, he has these five things: the faculty of confidence, the faculty of
energy, the faculty of mindfulness, the faculty of concentration, the faculty of
wisdom. And The Teachings proclaimed by The Tathāgata are
understood by him after being pondered to a sufficient degree with
wisdom. This person too, Mahānāma, is one who does not go to hell, the
animal realm, or the realm of afflicted spirits, to the plane of misery, the bad
destinations, the nether world.
One Who Does Not Go to Bad Destinations
(Second Discourse)
Here, Mahānāma, some person does not possess confirmed confidence in
The Buddha, The Teachings, and The Community. He is not one of joyous
wisdom, nor of swift wisdom, and he has not attained liberation.
However, he has these five things: the faculty of confidence, the faculty of
energy, the faculty of mindfulness, the faculty of concentration, the faculty of
wisdom. And he has sufficient confidence in The Tathāgata, sufficient
devotion to him. This person too, Mahānāma, is one who does not go to
hell, the animal realm, or the realm of afflicted spirits, to the plane of misery,
the bad destinations, the nether world.
(Reference: SN 55.24)


In this Teaching from Gotama Buddha, he shares in these two (2) discourses that a
Practitioner who does not have confirmed confidence in The Buddha, The Teachings, and
The Community “is not one of joyous wisdom, nor swift wisdom, and he has not attained
liberation”.
In order to progress along The Path to Enlightenment and experience the results of
attainments of the Jhānas and the four (4) Stages of Enlightenment, a Practitioner would
need to have well developed confidence in The Buddha, The Teachings, and The
Community. Without this confidence, why would a Practitioner choose to learn, reflect,
and practice to progress towards the attainments? They would be unable to do so.
As a Practitioner first starts out on this path, they may not have confidence in The
Buddha, The Teachings, and The Community because they have not had the opportunity
to learn, reflect, and practice to acquire wisdom which would build one’s confidence.
As a Practitioner learns and develops their life practice, the more truth they discover to
acquire wisdom, their confidence in The Buddha, The Teachings, and The Community
should increase.
The Buddha also explains that one who does not have confirmed confidence in The
Buddha, The Teachings, and The Community but has developed the five spiritual faculties
of confidence, energy, mindfulness, concentration, and wisdom while having sufficient
confidence in The Buddha, this Practitioner will not be reborn into the lower realms of
“hell, the animal realm, or the realm of afflicted spirits, to the plane of misery, the bad
destinations, the nether world”.
Having confirmed confidence in The Buddha, The Teachings, and The Community is that
one has actual confidence. Having “the faculty of confidence” is that one has the ability to
cultivate and develop confidence but has not necessarily actually developed confidence.
Similarly, the faculty of energy, mindfulness, concentration, and wisdom would be to have
the ability to cultivate and develop these qualities of mind. If a Practitioner is practicing
The Enlightenment factor of energy, mindfulness, and concentration while having wisdom,
they have acquired these qualities of mind, they possess them, and are practicing them. If
one just has the faculty of confidence, energy, mindfulness, concentration, and wisdom,
this means they have the interest and ability to cultivate these qualities of mind in their life
practice but they may not have actually developed them.
In both of these Teachings, The Buddha explains that one does not have “confirmed
confidence” but they do have the “faculty”, meaning, they have the interest and ability to
cultivate these mental qualities of confidence, energy, mindfulness, concentration, and
wisdom and, thus, one will not be reborn into the lower realms of “hell, the animal realm,
or the realm of afflicted spirits, to the plane of misery, the bad destinations, the nether
world”.
Along with this, he explains that “The Teachings proclaimed by The Tathāgata are
understood by him after being pondered to a sufficient degree with wisdom” by a
Practitioner or one "has sufficient confidence in The Tathāgata, sufficient devotion to
him”.
222


Lacking confirmed confidence in The Buddha, The Teachings, and The Community one
“is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation”.
But, with having the interest and ability to cultivate confidence, energy, mindfulness,
concentration, and wisdom while “The Teachings proclaimed by The Tathāgata are
understood by him after being pondered to a sufficient degree with wisdom” or either by
a Practitioner having "sufficient confidence in The Tathāgata, sufficient devotion to him”
this would ensure one will not be reborn into the lower realms of “hell, the animal realm,
or the realm of afflicted spirits, to the plane of misery, the bad destinations, the nether
world”.
223


Chapter 52
The Seven Factors of the Fruit of Stream-Entry
Monks, there are these six principles of cordiality that create love and
respect and conduce to cohesion, to non-dispute, to harmony, and to unity.
What are the six?
(1) Here a Monk maintains bodily acts of loving-kindness both in public and
in private towards his companions in the holy life. This is a principle of
cordiality that creates love and respect, and conduces to cohesion, to
non-dispute, to harmony, and to unity.
(2) Again, a Monk maintains verbal acts of loving-kindness both in public
and in private towards his companions in the holy life. This too is a
principle of cordiality that creates love and respect, and conduces to
cohesion, to non-dispute, to harmony, and unity.
(3) Again, a Monk maintains mental acts of loving-kindness both in public
and in private towards his companions in the holy life. This too is a
principle of cordiality that creates love and respect, and conduces to
cohesion, to non-dispute, to harmony, and to unity.
(4) Again, a Monk uses things in common with his virtuous companions in
the holy life; without making reservations, he shares with them any gain
of a kind that accords with The Teachings and has been obtained in a
way that accords with The Teachings, including even the mere contents
of his bowl. This too is a principle of cordiality that creates love and
respect, and conduces to cohesion, to non-dispute, to harmony, and
unity.
(5) Again, a Monk resides both in public and in private possessing in
common with his companions in the holy life those virtues (moral
conduct) that are unbroken, untorn, unblemished, unblotched, liberating,
praised by the wise, not misunderstood, and leading to concentration.
This too is a principle of cordiality that creates love and respect, and
conduces to cohesion, to non-dispute, to harmony, and to unity.
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(6) Again, a Monk resides both in public and in private possessing in
common with his companions in the holy life that view (Right View) that is
noble and liberating, and leads one who practices in accordance with it
to the complete destruction of discontentedness. This too is a principle
of cordiality that creates love and respect, and conduces to cohesion, to
non-dispute, to harmony, and to unity.
These are the six principles of cordiality that create love and respect, and
conduce to cohesion, to non-dispute, to harmony, and to unity.
Of these six principles of cordiality, the chief, the most cohesive, the most
unifying is this view (Right View) that is noble and liberating, and which leads
the one who practices in accordance with it to the complete destruction of
discontentedness. Just as the chief, the most cohesive, the most unifying
part of a pinnacle house is the pinnacle itself, so too, of these six principles
of cordiality, the chief, the most cohesive, the most unifying is this view
(Right View) that is noble and liberating, and which leads the one who
practices in accordance with it to the complete destruction of
discontentedness.
And how does this view (Right View) that is noble and liberating lead the one
who practices in accordance with it to the complete destruction of
discontentedness?
Here a Monk, gone to the forest or to the root of a tree or to an empty hut,
considers thus: Is there any obsession unabandoned in myself that might so
obsess my mind that I cannot know or see things as they actually are? If a
Monk is obsessed by sensual desire, then his mind is obsessed. If he is
obsessed by ill will, then his mind is obsessed. If he is obsessed by
complacency, then his mind is obsessed. If he is obsessed by restlessness
and worry, then his mind is obsessed. If he is obsessed by doubt, then his
mind is obsessed. If a Monk is absorbed in speculation about this world,
then his mind is obsessed. If a Monk is absorbed in speculation about the
other world, then his mind is obsessed. If a Monk takes to arguing and
brawling and is deep in disputes, stabbing others with verbal daggers, then
his mind is obsessed.
He understands thus: There is no obsession unabandoned in myself that
might so obsess my mind that I cannot know and see things as they actually
are. My mind is well disposed for awakening to the truths. This is the first
wisdom attained by him that is noble, world transcending, not shared by
ordinary people.
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Again, a Noble Disciple considers thus: When I pursue, develop, and
cultivate this view (Right View), do I personally obtain serenity, do I
personally obtain quenching?
He understands thus: When I pursue, develop, and cultivate this view (Right
View), I personally obtain serenity, I personally obtain quenching. This is the
second wisdom attained by him that is noble, world transcending, not
shared by ordinary people.
Again, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin
outside [The Buddha’s Teachings] possessed of a view (Right View) such as I
possess?
He understands thus: There is no other Ascetic or Brāhmin outside [The
Buddha's Teachings] possessed of a view (Right View) such as I possess.
This is the third wisdom attained by him that is noble, world transcending,
not shared by ordinary people.
Again, a Noble Disciple considers thus: Do I possess the character of a
person who possesses Right View? What is the character of a person who
possesses Right View? This is the character of a person who possesses
Right View: although he may commit some kind of misdeed for which a
means of rehabilitation has been laid down, still he at once confesses,
reveals, and discloses it to The Teacher or to wise companions in the holy
life, and having done that, he enters upon restraint for the future. Just as a
young, tender infant lying prone at once draws back when he puts his hand
or his foot on a live coal, so too, that is the character of a person who
possesses Right View.
He understands thus: I possess the character of a person who possesses
Right View. This is the fourth wisdom attained by him that is noble, world
transcending, not shared by ordinary people.
Again, a Noble Disciple considers thus: Do I possess the character of a
person who possesses Right View? What is the character of a person who
possesses Right View? This is the character of a person who possesses
Right View: although he may be active in various matters for his companions
in the holy life, yet he has a determined regard for training in the higher
virtuous behavior (moral conduct), the training in the higher mind (mental
discipline), and the training in the higher wisdom. Just as a cow with a new
calf, while she grazes watches her calf, so too, that is the character of a
person who possesses Right View.
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He understands thus: I possess the character of a person who possesses
Right View. This is the fifth wisdom attained by him that is noble, world
transcending, not shared by ordinary people.
Again, a Noble Disciple considers thus: Do I possess the strength of a
person who possesses Right View? What is the strength of a person who
possesses Right View? This is the strength of a person who possesses Right
View: when The Teachings and Discipline proclaimed by The Tathāgata is
being taught, he heeds it, gives it attention, engages it with all his mind,
hears The Teachings as with enthusiastic ears.
He understands thus: I possess the strength of a person who possesses
Right View. This is the sixth wisdom attained by him that is noble, world
transcending, not shared by ordinary people.
Again, a Noble Disciple considers thus: Do I possess the strength of a
person who possesses Right View? What is the strength of a person who
possesses Right View? This is the strength of a person who possesses Right
View: when The Teachings and Discipline proclaimed by The Tathāgata is
being taught, he gains inspiration in the meaning, gains inspiration in The
Teachings, gains joyfulness connected with The Teachings.
He understands thus: I possess the strength of a person who possesses
Right View. This is the seventh wisdom attained by him that is noble, world
transcending, not shared by ordinary people.
When a Noble Disciple is thus possessed of seven factors, he has well
sought the character for realization of the fruit of Stream-Entry. When a
Noble Disciple is thus possessed of seven factors, he possesses the fruit of
Stream-Entry.
(Reference: MN 48)


In this Teaching from Gotama Buddha, he shares six principles of cordiality and seven
factors of Stream-Entry.
The six principles of cordiality provide a Practitioner guidance to develop bodily, verbal,
and mental acts of “loving-kindness both in public and in private towards his companions
in the holy life”. Cultivating this creates “love and respect, and conduces to cohesion, to
non-dispute, to harmony, and to unity” among all of your personal and professional
relationships.
An Enlightened being will be interested in living in peacefulness among all beings with
harmony and unity, not in having arguments, disputes, and proving that you are right and
others are wrong. Instead, an Enlightened being will be humble free of any arrogance or
pride described as the fetter/taint/pollution of mind known as conceit.
(1-3) Practicing loving-kindness and one’s bodily, verbal, and mental conduct will help to
cultivate and practice politeness, kindness, friendliness, and respect towards all beings.
An Enlightened being would not reserve their respect for only those who have earned
their respect but instead, would practice these wholesome qualities with all beings.
Practicing in this way produces wholesome decisions and wholesome results in your
personal and professional relationships.
(4) The Buddha also guides Practitioners to practice generosity through giving and
sharing without reservation as this will also “create love and respect, and conduces to
cohesion, to non-dispute, to harmony, and unity” in your personal and professional
relationships. A Practitioner will need to find the middle way in terms of giving and sharing
through practicing generosity as described in other chapters of this book series.
(5) A Practitioner will need to practice wholesome moral conduct both in public and
private to develop and maintain wholesome personal and professional relationships.
Through practicing wholesome moral conduct and all the other steps of The Eight Fold
Path, a Practitioner develops concentration. Decisions that lead to wholesome moral
conduct are “conducive to concentration”. Practicing The Eight Fold Path culminates into
development of concentration in the mind which benefits a Practitioner in daily life
through improved decision making. This also leads to “cohesion, to non-dispute, to
harmony, and to unity”.
(6) A Practitioner will need to establish and practice Right View as a first step on The Path
to Enlightenment. It is “that view that is noble and liberating, and leads one who practices
in accordance with it to the complete destruction of discontentedness”. Without
establishing and practicing Right View, a Practitioner would be unable to eliminate
discontentedness from the mind. As one practices Right View, accepting responsibility for
their own inner feelings and that the mind causes its own discontentedness described in
The Four Noble Truths, this too “conduces to cohesion, to non-dispute, to harmony, and
to unity”. If an individual were to blame their friends and associates for the
discontentedness in the mind, this would lead to arguments and difficulties in
relationships that would hinder one from healthy interactions leading to wholesome
results in this life.
“Of these six principles of cordiality, the chief, the most cohesive, the most unifying is this
view (Right View) that is noble and liberating, and which leads the one who practices in
accordance with it to the complete destruction of discontentedness. Just as the chief, the
most cohesive, the most unifying part of a pinnacle house is the pinnacle itself, so too, of
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these six principles of cordiality, the chief, the most cohesive, the most unifying is this
view (Right View) that is noble and liberating, and which leads the one who practices in
accordance with it to the complete destruction of discontentedness.”: The Buddha
explains that establishing and practicing Right View is of the highest importance among
all of the six principles of cordiality and is why one needs to deeply learn and practice The
Four Noble Truths as an entry point onto The Path to Enlightenment.
The Buddha then goes further explaining how one who has established Right View is
used in beneficial ways to further a Practitioners progress on The Path to Enlightenment.
Through establishing Right View, a Practitioner can abandon The Five Hindrances to
Enlightenment described as sensual desire, ill will, complacency, restlessness and worry,
and doubt. A mind that is obsessed with The Five Hindrances and has not eliminated
these aspects of mind will not experience Enlightenment.
“If a Monk is absorbed in speculation about this world, then his mind is obsessed. If a
Monk is absorbed in speculation about the other world, then his mind is obsessed”: The
Buddha explains that a Practitioner who is “absorbed with speculation about the other
world, then his mind is obsessed”. The “other world” is any of the other realms of
existence. Speculation about the “other world” would only lead to frustration and
madness. Eliminating the obsession with speculation about the “other world” will allow
the mind to reside in the present moment no longer worried about what will or will not
happen after death but instead, apply determination, dedication, and diligence to
learning, reflecting, and practicing these Teachings to produce the results of an
Enlightened mind.
“If a Monk takes to arguing and brawling and is deep in disputes, stabbing others with
verbal daggers, then his mind is obsessed”: The Buddha provides guidance that one
should not be involved in disputes and stabbing others with verbal daggers. This only
leads to separation and difficulties in relationships. An Enlightened being does not argue
but instead, is able to have peaceful and calm discussions in any and all situations.
“He understands thus: There is no obsession unabandoned in myself that might so
obsess my mind that I cannot know and see things as they actually are. My mind is well
disposed for awakening to the truths”: A Practitioner will have eliminated any and all
obsession of mind so that a Practitioner can “see things as they actually are” having
removed all ignorance, delusion, or confusion of mind. This provides the ability for one to
awaken to “the truths” found in these Teachings.
“Again, a Noble Disciple considers thus: When I pursue, develop, and cultivate this view
(Right View), do I personally obtain serenity, do I personally obtain quenching? He
understands thus: When I pursue, develop, and cultivate this view (Right View), I
personally obtain serenity, I personally obtain quenching”: Personally obtain quenching is
to eliminate or extinguish craving/desire/attachment. Quenching is to satisfy one’s thirst.
Through the elimination of craving/desire/attachment the mind’s thirst for craving has
been satisfied being fully eliminated.
“Again, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin outside
[The Buddha’s Teachings] possessed of a view (Right View) such as I possess? He
understands thus: There is no other Ascetic or Brāhmin outside [The Buddha's Teachings]
possessed of a view (Right View) such as I possess. This is the third wisdom attained by
him that is noble, world transcending, not shared by ordinary people”: There are no other
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Teachings that I am aware of that explains discontentedness, the cause of
discontentedness, the elimination of discontentedness, and the way leading to the
elimination of discontentedness as described in The Buddha’s Teachings. Clear, concise,
and directly explaining why the mind experiences discontentedness and how to eliminate
it permanently. This is described in The Four Noble Truths and when a Practitioner
understands and practices this Teaching they will have acquired wisdom not understood
by “ordinary people” (i.e. commonly understood in the world).
“Again, a Noble Disciple considers thus: Do I possess the character of a person who
possesses Right View? What is the character of a person who possesses Right View?
This is the character of a person who possesses Right View: although he may commit
some kind of misdeed for which a means of rehabilitation has been laid down, still he at
once confesses, reveals, and discloses it to The Teacher or to wise companions in the
holy life, and having done that, he enters upon restraint for the future. Just as a young,
tender infant lying prone at once draws back when he puts his hand or his foot on a live
coal, so too, that is the character of a person who possesses Right View”: As a
Practitioner learns and progresses on The Path to Enlightenment, it is impossible to learn,
reflect, and practice these Teachings to perfection without long term dedication to
improving one’s life practice. There are going to be plenty of situations where the mind,
having learned these Teachings, will be unable to practice them fully. The transformation
from an unEnlightened mind to Enlightened mind takes time with gradual training, gradual
practice, and gradual progress. As one progresses and experiences situations where they
are unable to practice these Teachings, The Buddha suggests that one shares that with
their Teacher or “wise companions in the holy life”. This would help the Student to learn
and improve their life practice with support from their Teacher or other members of The
Community. There is no need for guilt, shame, or fear, but instead, to ensure that a
Practitioner receives the needed guidance to further develop their life practice towards
the attainment of Enlightenment.
“Again, a Noble Disciple considers thus: Do I possess the character of a person who
possesses Right View? What is the character of a person who possesses Right View?
This is the character of a person who possesses Right View: although he may be active in
various matters for his companions in the holy life, yet he has a determined regard for
training in the higher virtuous behavior (moral conduct), the training in the higher mind
(mental discipline), and the training in the higher wisdom. Just as a cow with a new calf,
while she grazes watches her calf, so too, that is the character of a person who
possesses Right View”: A Practitioner who has established Right View will be determined
to accomplish a well developed practice of The Eight Fold Path described in this Teaching
through its high-level description of “higher virtuous behavior (moral conduct), the training
in the higher mind (mental discipline), and the training in the higher wisdom”. Just as a
cow watches over her calf, a Practitioner who understands and is practicing Right View,
watches over their life practice remaining determined, dedicated, and diligent to establish
a well developed practice of The Eight Fold Path.
“Again, a Noble Disciple considers thus: Do I possess the strength of a person who
possesses Right View? What is the strength of a person who possesses Right View? This
is the strength of a person who possesses Right View: when The Teachings and Discipline
proclaimed by The Tathāgata is being taught, he heeds it, gives it attention, engages it
with all his mind, hears The Teachings as with enthusiastic ears”: A Practitioner who has
“strength” is one who applies effort and energy towards the active learning of these
Teachings.
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“Again, a Noble Disciple considers thus: Do I possess the strength of a person who
possesses Right View? What is the strength of a person who possesses Right View? This
is the strength of a person who possesses Right View: when The Teachings and Discipline
proclaimed by The Tathāgata is being taught, he gains inspiration in the meaning, gains
inspiration in The Teachings, gains joyfulness connected with The Teachings”: Another
strength that a Practitioner develops and maintains is inspiration in the meaning of The
Teachings and joy arises in relationship to learning, reflecting, and practicing The
Teachings.
“When a Noble Disciple is thus possessed of seven factors, he has well sought the
character for realization of the fruit of Stream-Entry. When a Noble Disciple is thus
possessed of seven factors, he possesses the fruit of Stream-Entry”: When a Practitioner
has developed and cultivated these seven factors, and the others mentioned throughout
this book, they are experiencing the benefits of the attainment of the first Stage of
Enlightenment as a Stream-Enterer.
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Chapter 53
Encourage, Settle, and Establish in
The Four Factors of Stream-Entry
Monks, those for whom you have compassion and who think you should be
heeded — whether friends or colleagues, relatives or kinsmen — these you
should encourage, settle, and establish in The Four Factors of Stream-Entry.
What four?
(1) You should encourage, settle, and establish them in confirmed
confidence in The Buddha thus: The Perfectly Enlightened One is an
Arahant, perfectly Enlightened, accomplished in true wisdom and
conduct, fortunate, knower of the worlds, unsurpassed leader of persons
to be tamed, Teacher of heavenly beings and humans, The Enlightened
One, The Fortunate One.
(2) You should encourage, settle, and establish them in confirmed
confidence in The Teachings thus: The Teachings are well expounded by
The Perfectly Enlightened One, directly visible, immediate, inviting one to
come and see, applicable, to be personally experienced by the wise.
(3) You should encourage, settle, and establish them in confirmed
confidence in The Community thus: The Community of The Perfectly
Enlightened One's disciples is practicing the wholesome way, practicing
the straight way, practicing the true way, practicing the proper way; that
is, the four pairs of persons, the eight types of individuals — this
Community of The Perfectly Enlightened One’s disciples is worthy of
gifts, worthy of hospitality, worthy of offerings, worthy of respectful
salutation, the unsurpassed field of merit for the world.
(4) You should encourage, settle, and establish them in confirmed
confidence in the virtues dear to the Noble Ones, unbroken, untorn,
unblemished, unblotched, liberating, praised by the wise, not
misunderstood, and leading to concentration.
Those for whom you have compassion and who think you should be heeded
— whether friends or colleagues, relatives or kinsmen — these you should
encourage, settle, and establish in these four factors of Stream-Entry.
(Reference: SN 55.16)


In this Teaching from Gotama Buddha, he shares The Four Factors of attaining the first
Stage of Enlightenment as a Stream-Enterer. The Buddha shares that anyone who you
have compassion for that you feel would be interested to understand these Teachings,
“whether friends or colleagues, relatives or kinsmen — these you should encourage,
settle, and establish in these four factors of Stream-Entry”.
The Buddha is not suggesting that we should attempt to force others to learn these
Teachings that lead to liberation of mind and the end of discontentedness. Instead, those
who express an interest and are willing to understand, we should not hide these
Teachings from them but instead, make them available through pointing them in the
direction of learning and practicing these Teachings with a Teacher who can help them.
As one learns, reflects, and practices The Path to Enlightenment, the mind and your life
will become more and more peaceful, calm, serene, and content with joy where the mind
will completely eliminate all discontent feelings upon the attainment of Enlightenment.
Having made the breakthrough to The Four Noble Truths and progressing towards
Enlightenment, you will observe how much discontentedness is in the world and beings
roam around unaware of the suffering they are experiencing and causing for themselves.
You may find beings, whether in personal or professional relationships with you, who
might listen to your suggestions that you can encourage them to seek guidance in
pursuing The Path to Enlightenment, so they can help themselves eliminate all
discontentedness in the mind. Because as you observe the life changing improvements to
the condition of the mind and your life, would you really choose to leave those who are
closest to you struggling with discontentedness or would you instead choose to skillfully
introduce them to the option of gaining access to these Teachings?
In this Teaching from Gotama Buddha, he shares that anyone who is close to us whom
we feel would listen to our suggestions we might decide to help them to gain access to
learn, reflect, and practice The Teachings on The Path to Enlightenment.
If you choose to introduce the ability for those close to you to learn and practice these
Teachings, you may need to consider skillful ways to suggest one learn, reflect, and
practice these Teachings as you should not be forceful or pushy in your practice of loving-
kindness and compassion to recommending one consider The Path to Enlightenment as
a solution to their discontent mind.
1.) Loving-kindness (Pāli: mettā): is active goodwill towards all beings without
judgment. A genuine interest in seeing all beings be well.
2.) Compassion (Pāli: karuṇā): is concern for the misfortunes of others.
Those who are not familiar with The Path to Enlightenment and have no exposure to The
Buddha’s Teachings, or those who are learning through other traditions of Buddhist
Teachings may be uninterested or offended in the recommendation to explore options to
improve the condition of their mind and their life. If you choose to be forceful or pushy,
this would be due to your own craving/desire/attachment or expectations for a certain
outcome and will not result in a wholesome outcome.
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Now that you have completed reading (Volume 5) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
235


Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
236


Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
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David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
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The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
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