THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
The Foremost
Householder
Volume 8
1

Note from Author 8
Preface 14
The Foremost Householder 14
Chapter 1 20
Household Life is Crowded and Dusty 20
Chapter 2 22
Paying Homage to the Six Directions 22
Chapter 3 29
Repaying One’s Mother and Father 29
Chapter 4 31
Three Difficulties that Separate Mother and Son 31
Chapter 5 34
Four Things Wished for, Desired, Agreeable, and Rarely Gained in the World 34
Chapter 6 43
Nine Things Rooted in Craving 43
Chapter 7 45
Indebtedness is Discontentedness in the World 45
Chapter 8 51
Welfare and Peacefulness in This Present Life 51
Chapter 9 58
Four Sources of Depletion and Accumulation of the Wealth 58
Chapter 10 64
Four Things Leading to the Welfare and Peacefulness in Future Lives 64
Chapter 11 70
The Foremost, the Best, the Distinguished, the Supreme, and the Finest Householder 70
Chapter 12 75
More Terrible and Frightful Than the Great Inferno 75
Chapter 13 79
Four Qualities of a Wholesome Person 79
Chapter 14 83
Four Qualities of an Unwholesome Person 83
Chapter 15 92
With an Unaffected Mind Residing Compassionate 92
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Chapter 16 97
Training a Mind Filled with Loving-Kindness, without Hostility or Ill Will 97
Chapter 17 101
Reside with a Mind of a Newly Arrived Bride 101
Chapter 18 104
Five Factors of Well Spoken Speech 104
Chapter 19 111
Seeing One Another in Future Lives 111
Chapter 20 113
Seven Kinds of Wives 113
Chapter 21 116
Four Ways of Living Together 116
Chapter 22 121
Six Aspects of Kamma to Be Understood 121
Chapter 23 124
The Simile of a Lump of Salt 124
Chapter 24 128
The Elimination of Unwholesome Kamma The Noble Eight Fold Path 128
Chapter 25 129
At Minimum Leads to Deeds 129
Chapter 26 132
Beings Bound by Action 132
Chapter 27 135
Reflect Upon the Consequences of Actions 135
Chapter 28 141
Fulfilling the Goal of Asceticism 141
Chapter 29 144
Give Gifts to The Community 144
Chapter 30 148
Do Not Prevent Another from Giving 148
Chapter 31 152
Even More Fruitful Than Giving 152
Chapter 32 156
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A Great Gift 156
Chapter 33 158
To Be Reborn Graceful, Rich, and Influential 158
Chapter 34 159
One Who Respectfully Gives Timely Food 159
Chapter 35 160
The Entire Holy Life Is Wholesome Friendship, Wholesome Companionship, Wholesome
Comradeship 160
Chapter 36 168
The Cycle of Rebirth Without Discoverable Beginning for Beings Hindered by Ignorance
and Fettered by Craving 168
Chapter 37 170
The Stream of Shed Tears in this Cycle of Rebirth is More Than The Water in the Four
Great Oceans 170
Chapter 38 172
Having Experienced the Same Thing in This Long Course 172
Chapter 39 174
In the Agreeable and Pleasurable World this Craving Arises and Establishes Itself 174
Chapter 40 176
Transcending Physical Pain by Avoiding Mental Pain 176
Chapter 41 181
The Noble Eight Fold Path The Way of Practice Leading to the Elimination of
Discontentedness 181
Author 190
Restoration of The Buddha’s Teachings 191
The Path to Enlightenment 191
The Goal 193
An Entire Species of Enlightened Beings 193
Why Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?
196
Why Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings
of The Buddha Back into Humanity and Create “Heaven on Earth”? 199
4

The author is donating 100% of all his proceeds from
this book to charitable work to share The Teachings
of Gotama Buddha.
You are welcome to freely distribute this book.
Please consider providing a donation to support the
continued sharing of these Teachings.
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The Path to Enlightenment.
5

THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
FREE Download, Print, or Kindle
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6

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

Note from Author
This book shares Teachings from Gotama Buddha to guide Practitioners on
The Path to Enlightenment.
In various settings, Gotama Buddha is sharing Teachings with either a male
or a female - a husband or a wife.
As you learn, reflect, and practice these Teachings from Gotama Buddha,
you should consider The Teachings shared as multi-gendered. So while
Gotama Buddha may be using a specific gender of he/she, male/female, or a
specific title of husband/wife, son/daughter you can apply these same
Teachings to all genders and roles of the opposite of which he was
addressing his Teachings to in the setting in which The Teachings were
originally shared, or use a gender-neutral pronoun.
If Gotama Buddha is sharing Teachings with a man of how to be a
wholesome husband, you can relate this same Teaching for a female of how
to be a wholesome wife. If he is sharing a Teaching with a male of how to be
a wholesome son, you can relate this same Teaching for a female of how to
be a wholesome daughter. You have the freedom to apply these Teachings
using all genders and titles in use today.
Additionally, Gotama Buddha never used rebirth in the heavenly realm nor
rebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,
shame, fear, or otherwise motivate people to learn and practice his
Teachings.
When you come to understand Teachings shared by Gotama Buddha related
to these potential future destinations upon rebirth, he is sharing the truth of
what will or will not occur based on specific Teachings based on The Natural
Laws of Existence. The truth he discovered, observed, and experienced as
The Perfectly Enlightened One.
One should in no way consider these Teachings he shared as a way to guilt,
shame, or fear one into learning and practicing his Teachings but instead,
consider that he is sharing the truth of what will or will not occur ensuring
that Practitioners understand the truth related to The Natural Laws of
Existence. Gotama Buddha’s Teachings on The Path to Enlightenment
involve, among other things, the elimination of guilt, shame, and fear. He
would not use guilt, shame, or fear to motivate someone to learn and
practice his Teachings because his most core and central Teaching of The
Four Noble Truths, and everything else he taught, makes it clear that the
objective is to eliminate discontent feelings such as guilt, shame, and fear.
8

Gotama Buddha shared The Teachings as guidance for anyone who chooses
to learn and practice without forceful influence. Through learning, reflecting,
and practicing his Teachings, one comes to understand the truth as the
condition of the mind and the condition of one’s life gradually improve.
It is not possible to forcefully influence one to attain Enlightenment and that
approach was never employed by The Perfectly Enlightened One, and
should never be employed by anyone else. Learning and practicing these
Teachings is through personal free will choice.
A Buddha only points the way, everyone else must strive.
While this book series contains “The Words of The Buddha” as the
foundation and focus of study, the author has provided you content in which
to understand and reflect on his thoughts related to The Teachings shared by
The Buddha.
A reader and, thus, Practitioner should not rely solely on the author’s content
in their reflection on The Teachings from Gotama Buddha. The author’s
content is to provide you guidance towards understanding but it is you, the
Practitioner, who needs to deeply investigate “The Words of The Buddha” to
determine the truth for yourself. You should not be limited to only what the
author has provided by way of meaning and understanding of “The Words of
The Buddha”. Instead, learn, reflect, practice, and seek guidance from a
Teacher to support you in gaining wisdom. The mind is liberated through
wisdom.
To gain the most benefit from “The Words of The Buddha” book series,
it is suggested that you start with (Volume 1), “Developing a Life
Practice: The Path That Leads to Enlightenment”. That book will provide
a framework to understand all of Gotama Buddha’s Teachings in the
entire book series. Without reading that book first, a Practitioner will
find it very challenging to start with learning from “The Words of The
Buddha”.
FREE Download, Print, or Kindle
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9

The Problem - The Wisdom of Enlightenment Has Been Lost
Gotama Buddha lived over 2,500 years ago sharing The Teachings that lead
to Enlightenment.
During his lifetime, it was well known to people who were learning, reflecting,
and practicing with him as their Teacher, exactly what Enlightenment is and
how to attain it.
This wisdom remained for 500 years after the death of The Buddha. But
thereafter, this wisdom has gradually declined and diminished to the point
where we are today, 2,500 years later. Gotama Buddha predicted this would
occur.
The vast majority of the world does not understand what Enlightenment is
and how to attain it. The Path to Enlightenment, while once was strong and
vibrant during the lifetime of The Buddha, has now practically disappeared.
There are very few beings in existence today who understand what
Enlightenment is and how to attain it.
The Universal Truth of Impermanence has drastically affected humanity’s
understanding of The Path to Enlightenment.
This occurred through the lack of focus and diligence to maintain The
Teachings of The Buddha as vibrantly as existed during his lifetime. People
gradually and slowly mixed and blended various traditions and thoughts into
The Buddha’s Teachings which, while perhaps well intended, have only
served to dilute humanity’s understanding of The Path to Enlightenment and,
thus, have made it extremely difficult for countless beings to experience
Enlightenment.
Enlightenment is a peaceful, calm, serene, and content mind with joy that is
permanent. The Enlightened mind no longer experiences any discontent
feelings. All discontentedness such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc., has been completely eliminated from the
Enlightened mind.
Gotama Buddha’s objective is for his Teachings to be shared worldwide so
that all beings can experience the Enlightened mental state. However, during
his lifetime, it was impossible to share his Teachings worldwide. It has now
come to us to be able to actively learn, reflect, and practice his Teachings, in
such a way, that they are restored and shining in the world so that countless
10

individuals can attain Enlightenment today and in multiple generations to
come.
But, in order to accomplish this goal, we will need to stay determined,
dedicated, and diligent to learning, reflecting, and practicing The Teachings
of The Buddha that he shared over 2,500 years ago. We will need to be
diligent to ensure that we are not diluting his Teachings through mixing
various traditions and practices that are not part of The Path to
Enlightenment.
Every Practitioner will need to decide, are they interested in being part of the
problem or part of the solution.
The solution takes time, effort, energy, and resources to be committed
enough to restoring The Buddha’s Teachings back into humanity, in such a
way, that is highly beneficial to countless individuals today and long into the
future.
Remaining part of the problem requires no time, effort, energy, or resources.
It just requires continued complacency and lack of attention to the active
learning, reflecting, and practicing of “The Words of The Buddha”. I suggest
it would be unwise to remain part of the problem as one will continue to
experience discontentedness and the suffering it causes.
The Solution - Restoring The Buddha’s Teachings Back into Humanity
If you would like to be part of the solution, I would like to encourage you to
actively learn, reflect, and practice The Teachings of The Buddha, in such a
way, that does not include the diluting or mixing of his Teachings with other
traditions. It is The Teachings of The Buddha that lead to Enlightenment, not
those that are blended and mixed that only serve to dilute The Path to
Enlightenment for all those who aspire to experience Enlightenment.
The primary obstacle or obstruction that hinders Practitioners from the
attainment of Enlightenment is ignorance (unknowing of true reality). This is a
taint/pollution of mind where the Practitioner lacks wisdom to understand the
true Path to Enlightenment. This unknowing of true reality creates an
obstacle or obstruction that keeps the mind trapped in the unEnlightened
state continuing to experience continued discontentedness and the suffering
it causes. The only way to remove this hindrance is to seek guidance with a
Teacher in the true Teachings of The Buddha using The Words of The
Buddha. It is The Teachings of The Buddha that will awaken the mind to
Enlightenment through independent verification of his Teachings to acquire
wisdom, thus, removing this obstruction to Enlightenment.
11

Through dedication to restoring The Teachings of The Buddha within your
own life practice by acquiring wisdom using The Words of The Buddha, you
are doing your part to contribute to restoring his Teachings back into
humanity for the benefit of countless beings that exist now and long into the
future. All of humanity can evolve so that everyone can attain Enlightenment
creating the most peaceful world we have ever imagined. It will be like
“heaven on earth”.
You are invited to join this Community to only learn and practice “The Words
of The Buddha”, in such a way, that leads to your Enlightenment and the
restoration of The Buddha’s Teachings so that you and countless beings can
experience the peacefulness, liberation of mind, and complete elimination of
discontentedness and the suffering it causes, known as Enlightenment.
The Words of The Buddha Book Series
https://www.buddhadailywisdom.com/freebuddhabooks
“Thank you” for choosing to learn and
practice Gotama Buddha’s Teachings.
You are making the world a better place
through developing your life practice based
on “The Words of The Buddha”.
12

Continue to read and understand “The Words of The Buddha - The Path to
Enlightenment - Revealing The Hidden” book series that has been laid out
for all of us to achieve a better way of life.
You can connect to a group of people in a supportive environment for
discussion, sharing, and learning through the Facebook group.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
All members are accepted without judgment. It is a healthy place to talk,
discuss, learn, and grow. There are resources to help you further on this
Path to Enlightenment accessible online through a Group Learning
Program.
Group Learning Program: LIVE Interactive Online Classes, Books,
Audiobooks, Videos, Podcast and Personal Guidance are available for you.
13

Preface
The Foremost Householder
This book is dedicated to “you” and the complete elimination, destruction,
and cessation of suffering or “discontentedness” of the mind. Thus, this
book is dedicated to the elimination of discontentedness and the suffering
that it causes in the entire world.
The Teachings in this book series, with some effort on your part, will lead you
to everlasting peace - a peaceful mind and a peaceful life. It’s your personal
choices, with these Teachings serving as a guide, that will bring you these
results.
We are all walking towards the darkness or towards the light. Which
direction you walk is completely your choice.
This book and Teachings are meant to guide you in learning, reflecting, and
practicing The Teachings of The Perfectly Enlightened Buddha who lived
over 2,500 years ago.
The Teachings of The Buddha are timeless, meaning they are just as
applicable today as they were 2,500 years ago.
Gotama Buddha’s Teachings are not a religion but instead, a “better way of
life”. Through learning, reflecting, and practicing these Teachings to
independently verify the truth, the mind will acquire wisdom awakening to
Enlightenment.
It is suggested that you first read “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) of this same book series while seeking
guidance from a Teacher. It is that book that provides a Practitioner with a
solid foundation in developing a life practice that will lead to the Enlightened
mind.
In order to progress on The Path to Enlightenment, a Practitioner will need a
Teacher to receive guidance. One would not be able to only read a book and
attain the results of an Enlightened mind.
Nothing in Gotama Buddha’s Teachings is based on belief. A Buddha has
already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the
mind and your life.
14

All his Teachings can be learned and practiced to independently observe the
truth as the mind “gradually” acquires wisdom through independent
verification of his Teachings and through practice of his Teachings.
This new found wisdom “gradually” improves the way the mind functions in
the world through eliminating discontentedness of mind. The mind can
completely eliminate all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc. on The Path to
Enlightenment.
Through learning and practicing Gotama Buddha’s Teachings with guidance,
the mind becomes Enlightened in that you can observe the improvement in
the condition of the mind as you eliminate all discontent feelings where the
mind can reside peaceful, calm, serene, and content with joy - permanently.
You are not believing The Teachings wishing for a positive outcome at some
point in the future or after death. Instead, you are observing the
improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without
Teachers. These are some of the criteria that make a Buddha a Buddha is
that they discover The Teachings on their own attaining Enlightenment
without help from a Teacher, shares their independently discovered
Teachings to guide countless others to Enlightenment during the remaining
time of their life, and they leave their Teachings in a condition that they guide
countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to
Enlightenment.
Your journey to learn, reflect, and practice these Teachings is significantly
improved through making the choice to learn directly with “The Words of The
Buddha”.
Today, there are many resources for Teachings described as Buddhist or
originating with The Buddha. But, it is only when a Practitioner chooses to
investigate “The Words of The Buddha” being sourced directly from the
original source, The Pāli Canon, that a Practitioner will come to understand
the truth of what The Buddha actually taught and be able to implement these
Teachings into your daily life to experience the results of Enlightenment.
15

Through learning and practicing Gotama Buddha’s Teachings, in his own
words, The Perfectly Enlightened One’s wisdom can penetrate the mind and
you can experience the breakthrough to realizing the Enlightened mind.
I have significant gratitude, appreciation, admiration, and respect for Master
Teacher Gotama Buddha as his Teachings lead exactly where he said they
would. To a steady, calm, stable, and unshakable mind, known as
Enlightenment.
There are countless unknown and unnamed individuals who are responsible
for these Teachings reaching you in this book series. These Teachings have
been preserved throughout history over the last 2,500 years through the
tireless efforts of Ordained and Household Practitioners. These Teachings
have been preserved and shared from one generation to the next because
they work.
It is now up to us to learn, reflect, and practice these Teachings to
experience the Enlightened mind, so that we may benefit from an improved
existence while also preserving these Teachings for future generations in our
hearts and minds.
While books are an outstanding tool to capture The Teachings and share
them worldwide, there is nothing more significant than having massive
numbers of Enlightened beings in the world who can directly share these
Teachings with those who choose to seek guidance in developing their life
practice on The Path to Enlightenment. Each of us individually and
collectively, are just one link in a long chain of Practitioners and Teachers
spanning over 2,500 years.
What we choose to do in this time and place will determine how vibrant and
sustaining these Teachings are for future generations. It is our work and
effort to seek our own Enlightenment that we will experience results for our
own mind and lay the groundwork for countless more beings after us to
experience the same freedom of mind that you are now choosing to pursue.
Many people are interested in improving the world, but do not know how. It
is only when we are dedicated to improving our own wisdom, moral conduct,
and mental discipline that we will improve the world. Through improving our
own life practice through learning “The Words of The Buddha” then, we will
have collectively improved the world.
The problem that the unEnlightened mind is experiencing is not the outside
world, but the inner world. Training the mind, the inner world, is what
produces a peaceful existence. You can’t control other people and what they
16

do. You can only decide to train your own mind to be unaffected by what
others do.
It is a real struggle to exist in a world that the mind does not understand. It is
“The Words of The Buddha” that explains The Natural Laws of Existence
guiding the mind to acquire deep wisdom to make better free will decisions
through a purified mind.
Master Teacher Gotama Buddha
(The Tathāgata)
17

How to Investigate the Originality of
The Perfectly Enlightened One's Teachings
Suppose a Monk were to say: Friends, I heard and received this from The
Perfectly Enlightened One’s own lips: this is the Teaching, this is the
discipline, this is the Master’s Teaching, then, Monks, you should neither
approve nor disapprove his words. Then without approving or
disapproving, his words and expressions should be carefully noted and
compared with the Discourses and reviewed in the light of the discipline. If
they, on such comparison and review, are found not to conform to the
Discourses or the discipline, the conclusion must be: "Assuredly this is not
the word of The Buddha, it has been wrongly understood by this Monk",
and the matter is to be ignored.
But where on such comparison and review they are found to conform to
the Discourses or the discipline, the conclusion must be: “Assuredly this is
the word of The Buddha, it has been rightly understood by this Monk.”
(The Buddha spoke to the Monks at the Ananda Shrine in Bhoganagara:
Mahāparinibbāna Discourse)
(Reference: DN 16)
18

Thus while ...
the Fortunate One’s discipline remains in the world,
this is for the welfare of many people
for the peacefulness of many people,
out of compassion for the world,
for the good, welfare,
and peacefulness of heavenly beings and humans.
(Reference: AN 4.160)
19


Chapter 1
Household Life is Crowded and Dusty
Monk, here a Tathāgata appears in the world, accomplished, fully
Enlightened, perfect in true wisdom and conduct, superb, knower of worlds,
incomparable leader of persons to be tamed, Teacher of gods and humans,
Enlightened, Fortunate.
He declares this world with its gods, its Māras, and its Brāhmas, this
generation with its Ascetics and Brāhmins, its princes and its people, which
he has himself realized with direct knowledge (experience).
He teaches The Teachings good in the beginning, good in the middle, and
good in the end, with the right meaning and phrasing, and he reveals a holy
life that is entirely perfect and pure.
A Householder or Householder’s son or one born in some other clan hears
these Teachings. On hearing The Teachings he acquires confidence in The
Tathāgata. Possessing that confidence, he considers thus:
Household life is crowded and dusty; life gone forth is wide open. It is not
easy, while living in a home to lead the holy life entirely perfect and pure as a
polished shell. Suppose I shave off my hair and beard, put on the yellow
robe, and go forth from the home life into homelessness.
(Reference: MN 27)


In this Teaching from Gotama Buddha, he shares a Teaching where he describes that
living as a Household Practitioner is quite challenging. Attaining Enlightenment by any
being is a challenge. Attaining Enlightenment as a Household Practitioner during the
lifetime of The Buddha was very challenging.
While Household Practitioners did attain Enlightenment during the lifetime of The Buddha
and after his death, Household Practitioners have many obstacles to overcome. During
the lifetime of Gotama Buddha, Household Practitioners were very occupied with
countless tasks just to sustain life. To acquire the needed food, water, clothing, shelter,
and medical care required much effort which left little time for learning, reflecting, and
practicing The Teachings.
Today, we exist during a time where modern conveniences have made it easier for us to
acquire the needed supplies to sustain life. While Household Practitioners still have
obstacles to overcome, so do Ordained Practitioners. While there is one set of benefits
and challenges to the ordained lifestyle, there is another set of benefits and challenges
associated with the household lifestyle. Today, in my opinion, it is much more likely for a
20


Household Practitioner to attain Enlightenment than even during the lifetime of Gotama
Buddha due to our ability to more readily acquire the needed supplies to sustain life, thus,
providing more time to learn, reflect, and practice these Teachings.
In the ordained lifestyle, a Practitioner will have plenty of time to learn, reflect, and
practice these Teachings because they are not responsible for a house, car, personal
relationships with a life partner, children, parents, etc. and the basic necessities to sustain
their life are provided to them by Household Practitioners. All food, water, clothing,
shelter, and medical care is provided. In this lifestyle, one is more likely to attain
Enlightenment but it is not guaranteed. An Ordained Practitioner will be living among a
community of Practitioners who are all actively working towards Enlightenment, thus, they
are most likely living in a supportive and encouraging environment where individuals are
all working towards the same goal. There is a predefined discipline that is shared with
Ordained Practitioners and there are several other Ordained Practitioner who can be
helpful towards one’s progress towards Enlightenment. Ordained Practitioners will need
to do all the same learning, reflecting, and practicing as Household Practitioners, they just
have less responsibilities and more time to accomplish progress on The Path to
Enlightenment.
Household Practitioners have an enormous amount of responsibilities compared to
Ordained Practitioners. With items to acquire such as food, water, clothing, shelter, and
medical care along with countless relationships, Household Practitioners oftentimes
create a life for themselves where time is very limited and they are distracted from
progressing on The Path to Enlightenment. A Household Practitioner will need to make
life choices, where they choose to dedicate time, effort, energy, and resources towards
learning, reflecting, and practicing these Teachings. There will need to be inner motivation
and inner discipline, especially if you are not living with other individuals who are
choosing to embark on the journey towards Enlightenment on The Path to Enlightenment.
Dedicating time, effort, energy, and resources towards learning, reflecting, and practicing
these Teachings is the best thing you could ever do for yourself, those close to you, and
all of humanity.
Through learning and practicing these Teachings, you will reduce and then eliminate all
the harm you are causing in the world. Thus, you can live in peace. You will not be
causing harm to those around you so your personal and professional relationships will
improve significantly. But, Household Practitioners will need to develop confidence in The
Buddha, The Teachings, and The Community so that they remain determined, dedicated,
and diligent as they walk The Path to Enlightenment.
There are many obstacles and potential distractions along the way. But a person who has
inner motivation, inner discipline, and understands that gradual training and gradual
practice will result in gradual progress with no interest to ever give up will ultimately be
successful.
No one ever said life would be “easy” but it’s also not supposed to be “tough”.
Learning Gotama Buddha's Teachings is not “easy” but learning and practicing The
Teachings of The Buddha will ensure “life is not tough”.
21


Chapter 2
Paying Homage to the Six Directions
‘Well, Venerable Sir, how should one pay homage (respect) to the six
directions according to the noble discipline? It would be good if The
Perfectly Enlightened One were to teach me the proper way to pay homage
(respect) to the six directions according to the noble discipline.’
Young Householder, it is by abandoning the four defilements of action, by
not doing evil from the four causes, by not following the six ways of wasting
one’s substance, through avoiding these fourteen evil ways that the Noble
Disciple covers the six directions, and by such practice becomes a
conqueror of both worlds, so that all will go well with him in this world and
the next, and at the breaking-up of the body after death, he will go to a good
destination, a heavenly world.
What are the four defilements of action that are abandoned?
Taking life is one, taking what is not given is one, sexual misconduct is one,
false speech is one.
These are the four defilements of action that he abandons.
What are the four causes of evil from which to refrain?
Evil action springs from craving, it springs from anger (ill will), it springs from
ignorance (unknowing of true reality), it springs from fear.
If the Noble Disciple does not act out of craving, anger (ill will), ignorance
(unknowing of true reality) or fear, he will not do evil from any one of the four
causes.
And which are the six ways of wasting one’s substance that he does not
follow?
Addiction to strong drink and sloth producing drugs (substances that cause
heedlessness) is one way of wasting one's substance,
22


haunting the streets at unfitting times is one,
attending fairs is one,
being addicted to gambling is one,
keeping unwholesome company is one,
habitual idleness is one.
And how, Householder's son, does the Noble Disciple protect the six
directions?
These six things are to be regarded as the six directions.
The east denotes mother and father.
The south denotes Teachers.
The west denotes wife and children.
The north denotes friends and companions.
The nadir (down) denotes servants, workers, and helpers.
The zenith (up) denotes Ascetics and Brāhmins.
Duties to Minister to the Eastern Direction
There are five ways in which a son should minister to his mother and father
as the eastern direction.
(He should think:)
(1) Having been supported by them, I will support them.
(2) I will perform their duties for them.
(3) I will keep up the family tradition (craft/business).
(4) I will be worthy of my heritage.
(5) After my parents’ deaths, I will distribute gifts on their behalf.
And there are five ways in which the parents, so ministered to by their son as
the eastern direction, will reciprocate:
(1) they will restrain him from evil,
(2) support him in doing good,
(3) teach him some skill,
(4) find him a suitable wife (life partner), and
(5) in due time, hand over his inheritance to him.
In this way the eastern direction is covered, making it at peace and free from
fear.
23


Duties to Minister to the Southern Direction
There are five ways in which pupils should minister to their Teachers as the
southern direction:
(1) by rising to greet them,
(2) by waiting on them,
(3) by being attentive,
(4) by serving them,
(5) by mastering the skills they teach.
And there are five ways in which their Teachers, thus ministered to by their
pupils as the southern direction, will reciprocate:
(1) they will give thorough instruction,
(2) make sure they have learned what they should have duly learned,
(3) give them a thorough grounding in all skills,
(4) recommend them to their friends and colleagues, and
(5) provide them with security in all directions.
In this way the southern direction is covered, making it at peace and free
from fear.
Duties to Minister to the Western Direction
There are five ways in which a husband should minister to his wife as the
western direction:
(1) by honoring her,
(2) by not disparaging her,
(3) by not being unfaithful to her,
(4) by giving authority to her,
(5) by providing her with adornments.
And there are five ways in which a wife, thus ministered to by her husband as
the western direction, will reciprocate:
(1) by properly organizing her work,
(2) by being kind to the servants,
(3) by not being unfaithful,
(4) by protecting stores, and
(5) by being skillful and diligent in all she has to do.
In this way the western direction is covered, making it at peace and free from
fear.
24


Duties to Minister to the Northern Direction
There are five ways in which a man should minister to his friends and
companions as the northern direction:
(1) by gifts,
(2) by kind words,
(3) by looking after their welfare,
(4) by treating them like himself, and
(5) by keeping his word.
And there are five ways in which friends and companions, thus ministered to
by a man as the northern direction, will reciprocate:
(1) by looking after him when he is inattentive,
(2) by looking after his property when he is inattentive,
(3) by being a refuge when he is afraid,
(4) by not deserting him when he is in trouble, and
(5) by showing concern for his children.
In this way the northern direction is covered, making it at peace and free
from fear.
Duties to Minister to the Nadir Direction
There are five ways in which a master should minister to his servants and
workpeople as the nadir (down):
(1) by arranging their work according to their strength,
(2) by supplying them with food and wages,
(3) by looking after them when they are ill,
(4) by sharing special delicacies with them, and
(5) by letting them off work at the right time.
And there are five ways in which servants and workpeople, thus ministered
to by their master as the nadir, will reciprocate:
(1) they will get up before him,
(2) go to bed after him,
(3) take only what they are given,
(4) do their work properly, and
(5) be bearers of his praise and good repute.
In this way the nadir is covered, making it at peace and free from fear.
25


Duties to Minister to the Zenith Direction
There are five ways in which a man should minister to Ascetics and Brāhmins
as the zenith (up):
(1) by kindness in bodily deed (actions),
(2) by kindness in speech,
(3) by kindness in thought (intentions),
(4) by keeping open house for them, and
(5) by supplying their bodily needs.
And the Ascetics and Brāhmins, thus ministered to by him as the zenith, will
reciprocate in six ways:
(1) they will restrain him from evil,
(2) encourage him to do good,
(3) be kind-hearted and compassionate towards him,
(4) teach him what he has not heard,
(5) clarify what he has already heard, and
(6) point out to him the way to heaven.
In this way the zenith is covered, making it at peace and free from fear.
(Reference: DN 31)
In this Teaching from Gotama Buddha, he explains a traditional ritual, through his own
Teachings, that had been performed by the local people for many generations referred to
as “Paying Homage to the Six Directions”. He essentially recasts this ritual to eliminate
the ritualistic aspects of “Paying Homage to the Six Directions” and instead, guides and
encourages Students to practice Teachings that will produce wholesome benefits for their
life (i.e. wholesome Kamma).
Each direction identifies a different group of people whom a Practitioner should honor and
respect.
The east identifies the parents or caregivers as these are individuals who bring us up and
show us the world providing countless necessities to sustain our life. It is not easy to
repay one’s caregivers for the tireless efforts they apply to help us come into the world
getting started in the right direction with guidance and wisdom to improve our life.
The south identifies Teachers who share their knowledge to help us improve our life.
Whether it be a school Teacher, a Teacher who shared a unique skill, or even a Teacher
who is sharing these Teachings with you. Without Teachers who are willing to patiently
share their knowledge, humanity would quickly crumble. It is only when we are polite,
kind, friendly, and respectful to Teachers that we are then able to continue to see
individuals willing to teach providing us with knowledge to improve our life.
26


The west identifies wife (life partners) and children as these are individuals who help to
support us in our life providing motivation and encouragement to do wholesome deeds in
the world.
The north identifies friends and companions as with good wholesome friends and
companions, an individual can be influenced in wholesome ways to continue their journey
towards the Enlightened mental state.
The nadir (down) identifies servants, workers, helpers (employees) as these individuals
help one to accomplish their goals and objectives. With wholesome relationships between
an employer and employees, the team can be predicted to create success and continue
their success as a team.
The zenith (up) identifies Ascetics (Ordained Practitioners) and Brāhmins (Priests) who are
the individuals that are taking the responsibility to lead a purified life then sharing The
Teachings with Household Practitioners to be able to learn, reflect, and practice
Teachings to improve their own life on The Path to Enlightenment. It is through having
polite, kind, friendly, and respectful relationships with this group of individuals that a
person can be predicted to continue to learn and develop their life practice through a
strong foundation in these Teachings.
Gotama Buddha provides guidance for how we should practice virtuous behavior or
wholesome moral conduct towards each of these groups of people and through doing so,
one would accomplish wholesome outcomes (i.e. wholesome Kamma).
Through being impolite, unkind, unfriendly, or disrespectful to our caregivers, Teachers,
life partners and children, friends and companions, employees, and those who share
these Teachings, an individual would find it impossible to attain Enlightenment. An
individual would struggle through life as they would not have the guidance needed to
develop a solid foundation in these Teachings.
This Teaching from Gotama Buddha provides all of us basic virtuous moral conduct that
can be practiced to ensure the best possible wholesome outcomes with all of these
important groups of people whom we need in our life and rely on for beneficial results (i.e.
wholesome Kamma).
Detailed explanation on practicing True Love: Love Without Attachment is available in
Chapter 15 of this same book series found in the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
27


Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost affection.
Liberation (Enlightenment): the foremost peacefulness.
(Reference: DHP 15)
28


Chapter 3
Repaying One’s Mother and Father
Monks, there are two persons that cannot easily be repaid.
What two?
One’s mother and father.
Even if one should carry about one’s mother on one shoulder and one’s
father on the other, and (while doing so) should have a life span of a hundred
years, live for a hundred years; and if one should attend to them by anointing
them with balms, by massaging, bathing, and rubbing their limbs, and they
even void their urine and excrement there, one still would not have done
enough for one’s parents, nor would one have repaid them.
Even if one were to establish one’s parents as the Supreme Lords and Rulers
over this great earth abounding in the seven treasures, one still would not
have done enough for one’s parents, nor would one have repaid them.
For what reason?
Parents are of great help to their children; they bring them up, feed them,
and show them the world.
But, Monks, if, when one’s parents lack confidence, one encourages, settles,
and establishes them in confidence; if, when one’s parents are
unwholesome, one encourages, settles, and establishes them in virtuous
behavior (moral conduct); if, when one’s parents are selfish, one encourages,
settles, and establishes them in generosity; if, when one’s parents are
unwise, one encourages, settles, and establishes them in wisdom: in such a
way, one has done enough for one’s parents, repaid them, and done more
than enough for them.
(Reference: AN 2.33)


In this Teaching from Gotama Buddha, he shares a Teaching of how a Practitioner should
have only the deepest respect and gratitude for their parents.
We are born into the world to parents who provide us care or needs to sustain life. In
some situations, our parents may lack the understanding or ability to guide us in the way
that we expect. The expectations we have of our parents, what they should be and how
they should function as our parents, can cause us to be discontent and have a strained
relationship at best.
It is important to understand that our parents gave us life. They brought us into the world
and provided the care needed to sustain our life. These actions alone require tireless
effort. This same Teaching can be applied to grandparents, non-biological parents, and
the full range of caregivers who contributed to your up bringing and care from infancy to
adulthood.
What Gotama Buddha is sharing here is that parents provide great help to their children to
“bring them up, feed them, and show them the world”. The amount of work and effort
involved in just clothing, feeding, bathing, and guiding children in the world is exhaustive.
Our parents do not always have the training or wisdom to guide us in the way that we
“want” to be guided. Our obligations and expectations of our parents can leave us feeling
abandoned, left out, or unloved. But these are just the feelings and emotions we have
assigned to the lack of our parents meeting our own obligations and expectations we set
for them. This is most likely not how our parents actually feel towards us.
If a child can be appreciative of the fact that our parents went through extensive and
exhaustive efforts to bring us into the world and sustain our life, the way we repay an
unwise parent, is to, when we are ready, provide them encouragement in virtuous
behavior, generosity, and wisdom. In this way, then we have done enough for our parents.
If we have gained wisdom and understanding that can help our parents to realize a better
life, we need to find humble ways to share that wisdom with our parents and provide
them guidance in these Teachings that will improve their life as repayment for the
guidance they gave us as a child, and do so without attachment to the outcome.
Our parents are rarely going to meet the expectations we have of a “perfect parent”. If we
eliminate the expectations (i.e. the attachments), and understand we have the parents we
have and then be thankful for the life that they have given us, then perhaps we can
eliminate whatever expectations we have and provide them unconditional “true love” that
guides them in virtuous behavior, generosity, and wisdom.
This requires that we are learning and practicing these Teachings so that we can more
readily provide the wisdom that our parents would need, to improve the quality of the
mind based on our intimate understanding of The Teachings and how to practice them.
We need to lead by example through a well established practice of these Teachings.
Detailed explanation on practicing True Love: Love Without Attachment is available in
Chapter 15 of this same book series found in the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
30


Chapter 4
Three Difficulties that Separate Mother and Son
Monks, the uninstructed worldling speaks of these three difficulties that
separate mother and son.
What three?
There comes a time when a great wildfire arises. When the great wildfire has
arisen, it burns up villages, towns, and cities. When villages, towns, and
cities are burning up, the mother does not find her son and the son does not
find his mother. This is the first difficulty that separates mother and son of
which the uninstructed worldling speaks.
Again, there comes a time when a great rain cloud arises. When the great
rain cloud has arisen, a great landslide takes place. When the great landslide
takes place, villages, towns, and cities are swept away. When villages,
towns, and cities are being swept away, the mother does not find her son
and the son does not find his mother. This is the second difficulty that
separates mother and son of which the uninstructed worldling speaks.
Again, there comes a time of a dangerous windstorm in the wilderness, when
the people of the countryside, mounted on their vehicles, flee on all sides.
When there is a dangerous windstorm in the wilderness, and the people of
the countryside, mounted on their vehicles, are fleeing on all sides, the
mother does not find her son and the son does not find his mother. This is
the third difficulty that separates mother and son of which the uninstructed
worldling speaks.
These are the three difficulties that separate mother and son of which the
uninstructed worldling speaks.
There are, Monks, these three difficulties when mother and son reconnect
that the uninstructed worldling speaks of as difficulties that separate mother
and son.
What three?
There comes a time when a great wildfire arises, when a great rain cloud
arises, and there comes a time of a dangerous windstorm in the wilderness,
there is sometimes an occasion when the mother finds her son and the son
finds his mother.
31


These are the three difficulties when mother and son reconnect that the
uninstructed worldling speak of as difficulties that separate mother and son.
There are, Monks, these three difficulties that separate mother and son.
What three?
The difficulty of old age, the difficulty of illness, and the difficulty of death.
When the son is growing old, the mother cannot fulfill her wish: Let me grow
old, but may my son not grow old! And when the mother is growing old, the
son cannot fulfill his wish: Let me grow old, but may my mother not grow old!
When the son has fallen ill, the mother cannot fulfill her wish: Let me fall ill,
but may my son not fall ill! And when the mother has fallen ill, the son cannot
fulfill his wish: Let me fall ill, but may my mother not fall ill!
When the son is dying, the mother cannot fulfill her wish: Let me die, but
may my son not die! And when the mother is dying, the son cannot fulfill his
wish: Let me die, but may my mother not die!
These are the three difficulties that separate mother and son.
There is a path, Monks, there is a way that leads to the abandoning and
overcoming of these three difficulties when mother and son reconnect and of
these three difficulties that separate mother and son.
And what is the path and way? It 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.
This is the path and way that leads to the abandoning and overcoming of
these three difficulties when mother and son reconnect and of these three
difficulties that separate mother and son.
(Reference: AN 3.62)
32


In this Teaching from Gotama Buddha, he shares a Teaching of how a mother and her son
could become separated based on three difficulties.
While this is a Teaching referencing a mother and son, one might decide to apply this to
any caregiver and their child. The Buddha is essentially describing the deep attachment
that exists between many caregivers and their children.
First, The Buddha describes the three difficulties of a wildfire, a rainstorm, and a
windstorm. These are three difficulties that could physically separate a caregiver from
their child.
The Buddha shares these are the three difficulties that the “uninstructed worldling
speaks”. An “uninstructed worldling” is an individual who is not learning, reflecting, and
practicing these Teachings. One who is not on The Path to Enlightenment and does not
understand the wisdom of these Teachings. They are referred to throughout The Buddha’s
Teachings as an “uninstructed worldling” as they are holding on to worldly possessions
and relationship in the mind rather than training the mind to “let go”. They are bound to
“the world”, thus, an “uninstructed worldling”.
Next, The Buddha speaks of the three difficulties that truly separate a caregiver and their
child being old age, illness, and death. The Buddha describes a mother and son who both
have the wish that the other does not become old, sick, or die. The uninstructed worldling
(i.e. individual not on The Path to Enlightenment) does not understand these Teachings to
include The Universal Truth of Impermanence, therefore, the mind has difficulties
observing one they are attached to grow old, become sick, or die. The mind is untrained
and thus, experiences misery, sorrow, grief, pain, displeasure, and despair.
Lastly, The Buddha then describes that there is “a path” that leads to the elimination and
overcoming of these three difficulties experienced by caregivers and children who are
attached to each other yearning and longing for aging, sickness, and death to not occur
experiencing misery, sorrow, grief, pain, displeasure, and despair.
The path and the way are The Eight Fold Path. That is the escape from all misery, sorrow,
grief, pain, displeasure, and despair leading to a complete end to all discontentedness.
Through learning, reflecting, and practicing this path, one will come to be liberated from
the strong feelings associated with the mind craving/desiring permanence in our
relationships. Love does not cause pain and misery in relationships instead, it is craving/
desire/attachment. When one learns how to love without attachment, they can liberate the
mind from constant discontentedness based on attachment in relationships.
Detailed explanation on practicing True Love: Love Without Attachment is available in
Chapter 15 of this same book series found in the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
33


Chapter 5
Four Things Wished for, Desired, Agreeable, and
Rarely Gained in the World
Householder, there are these four things that are wished for, desired,
agreeable, and rarely gained in the world.
What four?
One thinks: May wealth come to me righteously!
This is the first thing in the world that is wished for, desired, agreeable, and
rarely gained in the world.
Having gained wealth righteously, one thinks: May fame come to me and to
my relatives and preceptors!
This is the second thing in the world that is wished for, desired, agreeable,
rarely gained in the world.
Having gained wealth righteously and having gained fame for oneself and for
one’s relatives and preceptors, one thinks: May I live long and enjoy a long
life span!
This is the third thing in the world that is wished for, desired, agreeable,
rarely gained in the world.
Having gained wealth righteously, having gained fame for oneself and for
one’s relatives and preceptors, living long and enjoying a long life span, one
thinks: With the breakup of the body, after death, may I be reborn in a good
destination, in a heavenly world!
This is the fourth thing in the world that is wished for, desired, agreeable,
rarely gained in the world.
These are the four things that are wished for, desired, agreeable, and rarely
gained in the world.
34


There are, Householder, four (other) things that lead to obtaining those four
things.
What four?
Accomplishment in confidence,
Accomplishment in virtuous behavior,
Accomplishment in generosity, and
Accomplishment in wisdom.
And what, Householder, is accomplishment in confidence?
Here, a Noble Disciple is endowed with confidence: he places confidence in
the Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is
an Arahant, Perfectly Enlightened, accomplished in true wisdom and
conduct, fortunate knower of the world, unsurpassed trainer of persons to be
tamed, Teacher of heavenly beings and humans, the Enlightened One, The
Perfectly Enlightened One.
This is called accomplishment in confidence.
And what is accomplishment in virtuous behavior?
Here, a Noble Disciple abstains from the destruction of life, abstains from
taking what is not given, abstains from sexual misconduct, abstains from
false speech, abstains from liquor, wine, and intoxicants (substances that
cause heedlessness), the basis for heedlessness.
This is called accomplishment in virtuous behavior.
And what is accomplishment in generosity?
Here, a Noble Disciple resides at home with a mind free from the stain of
selfishness, freely generous, openhanded, joyful in relinquishment, devoted
to charity, joyful in giving and sharing.
This is called accomplishment in generosity.
35


And what is accomplishment in wisdom?
If one dwells with a mind overcome by longing and unrighteous sensual
desires, one does what should be avoided and neglects one's duty, so that
one's fame and peacefulness are spoiled.
If one dwells with a mind overcome by ill will, one does what should be
avoided and neglects one’s duty so that one's fame and peacefulness are
spoiled.
If one dwells with a mind overcome by complacency, one does what should
be avoided and neglects one’s duty, so that one's fame and peacefulness
are spoiled.
If one dwells with a mind overcome by restlessness and worry, one does
what should be avoided and neglects one’s duty, so that one’s fame and
peacefulness are spoiled.
If one dwells with a mind overcome by doubt, one does what should be
avoided and neglects one’s duty, so that one’s fame and peacefulness are
spoiled.
When, Householder, a Noble Disciple has understood thus: Longing and
unrighteous sensual desires are a defilement of the mind, he abandons them.
When he has understood thus: Ill will is a defilement of the mind, he
abandons it.
When he has understood thus: Complacency is a defilement of the mind, he
abandons it.
When he has understood thus: Restlessness and worry are a defilement of
the mind, he abandons them.
When he has understood thus: Doubt is a defilement of the mind, he
abandons it.
When, Householder, a Noble Disciple has understood thus: Longing and
unrighteous sensual desires are a defilement of the mind and has abandoned
them;
when he has understood thus: Ill will is a defilement of the mind and has
abandoned it;
36

when he has understood thus: Complacency is a defilement of the mind and
has abandoned it;
when he has understood thus: Restlessness and worry are a defilement of
the mind and has abandoned them;
when he has understood thus: Doubt is a defilement of the mind, and has
abandoned it, he is then called a Noble Disciple of great wisdom, of wide
wisdom, one who sees the range, one accomplished in wisdom.
This is called accomplishment in wisdom.
These are the four things that lead to obtaining the four things that are
wished for, desired, agreeable, and rarely gained in the world.
(Reference: AN 4.61)


In this Teaching from Gotama Buddha, he shares four things that are wished for, desired,
agreeable, and rarely gained in the world as well as the four other things that lead to
acquiring those four things.
The four things that one might wish for that is desirable, agreeable, and rarely gained are
wealth, fame, long life, and a good destination upon rebirth in the heavenly realm. These
are the four things that one might wish for that are desirable, agreeable, and rarely gained
in the world. Therefore, The Buddha is explaining that not only is it rare to acquire wealth,
fame, and a long life but also it is very rare to be reborn into the heavenly world.
Next, The Buddha explains the four things that lead to acquire these four things that are
highly desirable.
The four things that lead to acquiring wealth, fame, long life, and a heavenly rebirth are
accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in
generosity, and accomplishment in wisdom.
The Buddha then goes on to explain these four other things so that one can learn, reflect,
and practice them to acquire the four things wished for but rarely acquired.
Through developing your own life practice to have “accomplishment in confidence,
virtuous behavior, generosity, and wisdom”, then, you will be better able to make wise
decisions within your own life and be able to make wise decisions to develop your life
practice leading to the acquiring of wealth, fame, long life, and a heavenly rebirth. Without
a Practitioner understanding these Teachings and then practicing them closely, they
would be lost and struggle to make wise decisions in their life.
Keep in mind that the ultimate goal of this path is to attain Enlightenment, not wealth,
fame, a long life, or a heavenly rebirth. An Enlightened being will not have desire for these
things but instead, learn, reflect, and practice these Teachings in a way that eliminates
any craving/desire/attachment for these things. Nonetheless, The Buddha’s Teachings on
37


accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in
generosity, and accomplishment in wisdom will also lead on to Enlightenment - along with
all of his other Teachings.
(1) First, “accomplishment in confidence”, is described in this Teaching as having
confidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places
within his Teachings, he describes having confirmed confidence in The Buddha, The
Teachings, and The Community. Doing so, a Practitioner will then be able to eliminate the
fetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of
Enlightenment.
Confidence in The Buddha, The Teachings, and The Community and elimination of the
fetter of doubt is developed through learning, reflecting, and practicing these Teachings
to observe the results as the condition of the mind improves. There is no blind faith nor
belief in these Teachings.
Instead, a wise Practitioner will seek guidance with a Teacher to investigate The
Teachings and then implement them in daily life to experience the results of the condition
of the mind gradually improving. The gradual improvement in the condition of the mind is
observable by the Practitioner as they once experienced discontent feelings such as
anger which then moves to slight annoyance and then eventually no discontent feelings
are experienced whatsoever based on the same situation occurring in one’s life.
Observing this gradual decrease in strong feelings to the complete elimination of
discontentedness in certain situations, a Practitioner’s confidence in The Buddha, The
Teachings, and The Community increases, and all doubts are eliminated.
The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then
completely eliminated and will no longer arise helping to further liberate the mind.
(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through
The Five Precepts. Household Practitioners will typically learn and practice The Five
Precepts as basic moral conduct along with developing The Eight Fold Path in its entirety.
The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as
shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path
providing expanded content to describe Right Speech and Right Action.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(3) Third, “accomplishment in generosity” is an important Teaching on The Path to
Enlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/
attachment.
The problem that is causing the discontent mind is craving/desire/attachment. This is the
cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to
transform the unwholesome qualities of craving/desire/attachment using Breathing
Mindfulness Meditation and developing a practice of generosity.
38


A mind that is unable to give and share time, effort, energy, and resources with others
would be unable to attain Enlightenment as the mind is selfish. A Practitioner would
instead need to train the mind to “reside at home with a mind free of the stain of
selfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,
joyful in giving and sharing” so that it can let go of any accumulated selfishness
recognizing the interconnectivity of all beings.
A Practitioner can accomplish this through daily sharing in some of the most simple or
profound ways based on your own personal choices. Sharing of food, water, clothing,
shelter, or medical care with others can help improve the ability of others to sustain their
life while giving them the opportunity to learn and practice these Teachings. A Practitioner
can share their time, effort, and energy to help others in the community supporting the
development of wholesome relationships with those around you. One might even
consider sharing a smile or a wave, with those who you come into contact with, as a way
of “letting go” and practicing loving-kindness and compassion.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the
unEnlightened mind. Through learning, reflecting and practicing these Teachings, a
Practitioner gains more clarity and insight into the wisdom of these life changing
Teachings.
A Practitioner will need to focus on establishing a well developed practice to include the
core and central Teachings shared by The Buddha on The Path to Enlightenment.
Those Teachings are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
(A - H) mentioned in the above are the core and central Teachings that a Practitioner
would need to focus on to develop “penetrative wisdom” while seeking guidance from a
Teacher. Then, once well established in these Teachings, a Practitioner can gradually
move into deepening and expanding their life practice into the full spectrum of Teachings
shared by The Buddha. These core and central Teachings will guide a Practitioner in
establishing a foundation in these Teachings on The Path to Enlightenment to have
“accomplishment in wisdom”.
The Buddha explains that a Practitioner who is “accomplished in wisdom” will understand
and eliminate The Five Hindrances of sensual desire, ill will, complacency, restlessness
and worry, and doubt. These are The Five Hindrances to Enlightenment and a wise
39


Practitioner will need to understand these and eliminate them from the mind in order to
attain Enlightenment.
If a Practitioner does not eliminate these and stay diligent to eliminate these any time they
might arise, one will be hindered from further progress on The Path to Enlightenment.
The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain
Enlightenment as they are obstacles to the attainment of Enlightenment. Ignorance
(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened
beings experience, there are other obstacles that one needs to overcome as well. The
Five Hindrances are sensual desire, ill will, complacency, restlessness and worry, and
doubt.
You can investigate The Five Hindrances and how to eliminate them using this online
class.
(Youtube)
(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors
of Enlightenment
https://youtu.be/mY8xw5wPRiQ
(Podcast)
Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment
https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---
The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid
Lastly, while Gotama Buddha shares that “These are the four things that lead to obtaining
the four things that are wished for, desired, agreeable, and rarely gained in the world”, it
should be made clear that the goal of all Practitioners should be to learn and practice
these Teachings in such a way that there are no future lives by attaining Enlightenment.
While Gotama Buddha shared what would result in the welfare and peacefulness of a
Practitioner in future lives, his ultimate goal was to support Practitioners in the attainment
of Enlightenment.
While a Buddha is going to explain what would lead to a better and improved rebirth in
future lives, their goal is to assist as many beings as possible to attain Enlightenment
eliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that
goal in mind, a Buddha also understands that not every Practitioner will attain
Enlightenment even in learning and practicing these Teachings directly with an actual
Buddha. So, it is important to share Teachings on The Path to Enlightenment that lead to
Enlightenment while also explaining what leads to an improved rebirth should a
Practitioner not attain Enlightenment.
While a Practitioner may decide to learn and practice these Teachings in this life, should
they not attain Enlightenment and need to be reborn, they will have the confidence that
their work and effort will lead to an improved existence in this present life and also in
future lives. All the work and effort applied in this life will be directly beneficial in this life
and in future lives should one not attain Enlightenment in this present life.
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The Five Hindrances are Eliminated with The Seven Factors of Enlightenment
Monks, these five hindrances are makers of blindness, causing lack of vision, causing
lack of knowledge, detrimental to wisdom, leading to discontentedness, leading away
from Enlightenment.
What five?
The hindrance of sensual desire is a maker of blindness …
The hindrance of ill will …
The hindrance of complacency …
The hindrance of restlessness and worry …
The hindrance of doubt is a maker of blindness … leading away from Enlightenment.
These five hindrances are makers of blindness, causing lack of vision, causing lack of
knowledge, detrimental to wisdom, leading to discontentedness, leading away from
Enlightenment.
These Seven Factors of Enlightenment, Monks, are makers of vision, makers of
knowledge, promoting the growth of wisdom, free from discontentedness, leading
towards Enlightenment.
What seven?
The Enlightenment factor of mindfulness is a maker of vision …
The Enlightenment factor of investigation is a maker of vision …
The Enlightenment factor of energy is a maker of vision …
The Enlightenment factor of joy is a maker of vision …
The Enlightenment factor of tranquility is a maker of vision …
The Enlightenment factor of concentration is a maker of vision …
The Enlightenment factor of equanimity is a maker of vision … leading towards
Enlightenment.
These Seven Factors of Enlightenment are makers of vision, makers of knowledge,
promoting the growth of wisdom, free from discontentedness, leading towards
Enlightenment.
(Reference: SN 46.40)
41

Sensual pleasures
Provide little gratification,
Much discontentedness, and much despair,
And how great is the danger in them.
(Reference: MN 14)
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Chapter 6
Nine Things Rooted in Craving
I will teach you, Monks, nine things rooted in craving.
What are the nine things rooted in craving?
In dependence on craving, there is seeking.
In dependence on seeking, there is gain.
In dependence on gain, there is judgment.
In dependence on judgment, there is desire and lust.
In dependence on desire and lust, there is attachment.
In dependence on attachment, there is possessiveness.
In dependence on possessiveness, there is selfishness.
In dependence on selfishness, there is safeguarding.
With safeguarding as the foundation, originate the taking up of rods and
weapons, fights, contentions, and disputes, accusations, argumentative
speech, and false speech, and many (other) evil unwholesome things.
These are the nine things rooted in craving.
(Reference: AN 9.23)


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In this Teaching from Gotama Buddha, he shares nine things that are rooted in craving
lead to many evil unwholesome things. The nine things rooted in craving are seeking,
gain, judgment, desire, lust, attachment, possessiveness, selfishness, and safeguarding.
Safeguarding leads to “taking up of rods and weapons, fights, contentions, and disputes,
accusations, argumentative speech, and false speech”.
As learned in The Four Noble Truths, craving/desire/attachment is the cause of
discontentedness. It is also the fuel that causes rebirth in The Cycle of Rebirth. The
Buddha’s Teachings center on the importance of eliminating craving/desire/attachment
due to its dramatic cause of so much difficulties in one’s life.
In this Teaching, The Buddha shares additional aspects of craving/desire/attachment
showing a cause and effect relationship of how craving/desire/attachment leads to evil
unwholesome results in one’s life such as “taking up of rods and weapons, fights,
contentions, and disputes, accusations, argumentative speech, and false speech”.
Through focusing on The Path to Enlightenment, a Practitioner is able to eliminate
craving/desire/attachment bringing discontentedness and The Cycle of Rebirth to an end.
In the meantime, a Practitioner will also eliminate the “taking up of rods and weapons,
fights, contentions, and disputes, accusations, argumentative speech, and false speech”
creating much peace and tranquility in one’s life.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 7
Indebtedness is Discontentedness in the World
Monks, isn’t poverty discontentedness in the world for one who enjoys
sensual pleasures?
If a poor, impoverished, needy person gets into debt, isn’t his indebtedness,
too, discontentedness in the world for one who enjoys sensual pleasures?
If a poor, impoverished, needy person who has gotten into debt promises to
pay interest, isn’t the interest, too, discontentedness in the world for one
who enjoys sensual pleasures?
If a poor, impoverished, needy person who has promised to pay interest
cannot pay it when it falls due, they admonish him. Isn’t being admonished,
too, discontentedness in the world for one who enjoys sensual pleasures?
If a poor, impoverished, needy person who is admonished does not pay, they
prosecute him. Isn’t prosecution, too, discontentedness in the world for one
who enjoys sensual pleasures?
If a poor, impoverished, needy person who is prosecuted does not pay, they
imprison him. Isn’t imprisonment, too, discontentedness in the world for one
who enjoys sensual pleasures?
So, Monks, for one who enjoys sensual pleasures, poverty is
discontentedness in the world; getting into debt is discontentedness in the
world; having to pay interest is discontentedness in the world; being
admonished is discontentedness in the world; prosecution is
discontentedness in the world; and imprisonment is discontentedness in the
world.
So too, Monks, when one does not have confidence in (cultivating)
wholesome qualities, when one does not have a sense of moral wrongdoing
in (cultivating) wholesome qualities, when one does not have moral concern
in (cultivating) wholesome qualities, when one does not have energy in
(cultivating) wholesome qualities, when one does not have wisdom in
(cultivating) wholesome qualities, in the Noble One’s discipline one is called a
poor, impoverished, needy person.
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Having no confidence, no sense of moral wrongdoing, no moral concern, no
energy, no wisdom in (cultivating) wholesome qualities, that poor,
impoverished, needy person engages in misconduct by body, speech, and
mind. This, I say, is his getting into debt.
To conceal his bodily, verbal, and mental misconduct, he nurtures an evil
(unwholesome) desire. He wishes: Let no one know me; he intends (with the
aim): Let no one know me; he speaks statements (with the aim): Let no one
know me; he makes bodily actions (with the aim): Let no one know me. This,
I say, is the interest he must pay.
Well-behaved fellow Monks speak thus about him: This Venerable One acts
in such a way, behaves in such a way. This, I say, is his being admonished.
When he has gone to the forest, to the foot of a tree, or to an empty
dwelling, evil unwholesome thoughts accompanied by remorse attack him.
This, I say, is his prosecution.
Then, with the breakup of the body, after death, that poor, impoverished,
needy person who engaged in misconduct by body, speech, and mind is
bound in the prison of hell or the prison of the animal realm.
I do not see, Monks, any other prison that is as terrible and harsh, (and) such
an obstacle to attaining the unsurpassed security from bondage
(Enlightenment), as the prison of hell or the prison of the animal realm.
Poverty is called discontentedness in the world;
so too is getting into debt.
A poor person who becomes indebted
is troubled while enjoying himself.
Then they prosecute him
and he also incurs imprisonment.
This imprisonment is indeed discontentedness
for one yearning for gain and sensual pleasures.
Just so in the Noble One’s discipline,
one in whom confidence is lacking,
who does not see danger in wrongdoing and rude,
heaps up a mass of evil unwholesome Kamma.
Having engaged in misconduct
by body, speech, and mind,
he forms the wish:
‘May no one find out about me.’
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He twists around with his body,
(twists around) by speech or mind;
he piles up his evil (unwholesome) deeds,
in one way or another, repeatedly.
This unwise evildoer, knowing
his own misdeeds, is a poor person
who falls into debt,
troubled while enjoying himself.
His thoughts then prosecute him;
painful mental states born of remorse
(follow him wherever he goes)
whether in the village or the forest.
This unwise evildoer,
knowing his own misdeeds,
goes to a certain (animal) realm
or is even bound in hell.
This indeed is the discontentedness of bondage
from which the wise person is freed,
giving (gifts) with wealth righteously gained,
settling his mind in confidence.
(Reference: AN 6.45)


In this Teaching from Gotama Buddha, he associates one who is impoverished lacking
wealth to one who is lacking confidence, a sense of wrongdoing, moral concern, energy,
and wisdom in cultivating wholesome qualities.
He shares how “for one who enjoys sensual pleasures” poverty and all the resulting
effects will lead to discontentedness in the mind.
An individual who is indulging in sensual pleasures will have extensive craving/desire/
attachment to items to please the senses (i.e. eyes, ears, nose, tongue, body, and mind).
It is expensive to constantly pursue pleasing of The Six Sense Bases. Sometimes the
craving for sensual pleasures can even lead to poverty as one might exhaust their
resources and compromise their financial stability by chasing things like alcohol, drugs,
sex, gambling, and other aspects of the material world that are oftentimes pursued in an
attempt to please the senses. For one who has craving/desire/attachment to sensual
pleasures, poverty will create conditions that make it difficult for them to continue to fulfill
the constant cravings for sensual pleasure and discontentedness will be experienced
when the mind cannot fulfill the objects of its affection.
For a person who is in poverty to continue to pursue their cravings/desires/attachments,
one might turn to debt, leading to interest to be paid, impoverished conditions, being
prosecuted, and imprisoned. All of these effects can be experienced based on indulging
in sensual pleasures seeking to fulfill a craving mind’s desire for pleasant feelings.
The Buddha associates this with one who does not have confidence in cultivating
wholesome qualities, a sense of moral wrongdoing, moral concern, energy, and wisdom.
If one lacks these aspects in their life practice, The Buddha is explaining that they are
poor, impoverished, and a needy person.
With the lack of interest to cultivate wholesome bodily, verbal, and mental conduct, an
individual might try to conceal their bodily, verbal, and mental actions not being interested
in others discovering their wrongdoing.
Despite the attempts to conceal one’s misconduct, The Buddha explains how a poor
reputation will circulate about an individual who chooses to engage in misconduct.
He also explains how one who engages in misconduct will have remorse and
unwholesome thoughts “attack” them when alone. He describes this as being
“prosecuted”.
The Buddha shares that one who makes decisions in this way will experience their next
life in a lower realm such as hell or the animal realm describing these realms as a prison.
Once one is reborn into the lower realms of hell and the animal realm, it is much like a
prison as a being will find it very difficult to be reborn into the human or heavenly realms.
It is important to understand, The Buddha is not describing this Teaching as a way to
guilt, shame or fear anyone into learning and practicing his Teachings. Instead, he is
sharing The Natural Laws of Existence of what will or will not occur based on these
natural laws.
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His goal is to guide Students towards the elimination of all discontent feelings such as
guilt, shame, and fear, among all the others. So he would not use rebirth into the lower
realms as a way to guilt, shame, or fear anyone into learning and practicing these
Teachings. Instead, he is sharing what will or will not occur so that Students can make
informed decisions about their moral conduct.
It is understood that at some point, all beings will ultimately move through The Cycle of
Rebirth finding opportunities to attain Enlightenment through rebirth in the human and/or
heavenly realms. Rebirth into any specific realm is not permanent. But, once reborn into a
lower realm, one will need to experience countless rebirths in the lower realms before
there is enough wholesome Kamma created to have the opportunity for a new existence
in the human or heavenly realms. In this way, rebirth into the lower realms of hell and the
animal realm is like a prison.
A Practitioner who is interested to develop their life practice towards Enlightenment can
understand that this Teaching can be used as guidance to cultivate confidence in
wholesome qualities, a sense of moral wrongdoing, moral concern, energy, and wisdom.
In doing so, one will experience better results in this life and move closer to
Enlightenment to experience a peaceful, calm, serene, and content mind with joy in this
life while also avoiding rebirth into any other realm.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
49

For he who acknowledges his wrongdoing
and confesses it for betterment in future,
will grow in the noble discipline.
(Reference: DN 2)
50


Chapter 8
Welfare and Peacefulness in This Present Life
‘Venerable Sir, we are Householders enjoying sensual pleasures, living at
home in a house full of children. We use sandalwood from Kāsi; we wear
garlands, scents, and ointments; we receive gold and silver. Let The Perfectly
Enlightened One teach us The Teachings in a way that will lead to our welfare
and peacefulness in this present life and in future lives.’
There are, Byagghapajja, these four things that lead to the welfare and
peacefulness of a Householder in this present life.
What four?
(1) Accomplishment in initiative,
(2) accomplishment in protection,
(3) wholesome friendship,
(4) and balanced living.
Accomplishment in Initiative
And what is accomplishment in initiative?
Here, whatever may be the means by which a Householder earns his living
— whether by farming, trade, raising cattle, archery, government service, or
some other craft — he is skillful and diligent; he possesses sound and wise
decision making about it in order to carry out and arrange it properly.
This is called accomplishment in initiative.
Accomplishment in Protection
And what is accomplishment in protection?
Here, a Householder sets up protection and guard over the wealth he has
acquired by initiative and energy, amassed by the strength of his arms,
earned by the sweat of his brow, righteous wealth righteously gained,
thinking: How can I prevent Kings and thieves from taking it, fire from
burning it, floods from sweeping it off, and displeasing heirs from taking it?
This is called accomplishment in protection.
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Wholesome Friendship
And what is wholesome friendship?
Here, in whatever village or town a Householder lives, he associates with
Householders or their sons — whether young but of mature virtue, or old and
of mature virtue — who are accomplished in confidence, virtuous behavior
(moral conduct), generosity, and wisdom; he converses with them and
engages in discussions with them.
To the extent that they are accomplished in confidence, he emulates them
with respect to their accomplishment in confidence; to the extent that they
are accomplished in virtuous behavior (moral conduct), he emulates them
with respect to their accomplishment in virtuous behavior; to the extent that
they are accomplished in generosity, he emulates them with their
accomplishment in generosity; to the extent that they are accomplished in
wisdom, he emulates them with respect to their accomplishment in wisdom.
This is called wholesome friendship.
Balanced Living
And what is balanced living?
Here, a Householder knows his income and expenditures and leads a
balanced life, neither too extravagant nor too frugal, (aware): In this way my
income will exceed my expenditures rather than the reverse. Just as an
appraiser or his apprentice, holding up a scale, knows:
By so much it has dipped down, by so much it has gone up so a
Householder knows his income and expenditures and leads a balanced life,
neither too extravagant nor too frugal, (aware): In this way my income will
exceed my expenditures rather than the reverse.
If this Householder has a small income but lives luxuriously, others would say
of him: This Householder eats his wealth just like an eater of figs.
But if he has a large income but lives sparingly, others would say of him: This
Householder may even starve himself.
But it is called balanced living when a Householder knows his income and
expenditures and leads a balanced life, neither too extravagant nor too
frugal, (aware): In this way my income will exceed my expenditures rather
than the reverse.
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This is called balanced living.
These are the four things that lead to the welfare and peacefulness of a
Householder in this very life.
(Reference: AN 8.54)


In this Teaching from Gotama Buddha, he shares “four things that lead to the welfare and
peacefulness of a Householder in this present life”.
The Buddha’s clear and direct Teaching here provides Household Practitioners four (4)
aspects of life that when understood and practiced will lead to a peaceful life.
(1) First, “accomplishment in initiative” is The Buddha’s guidance in being proficient and
capable to perform our professional duties. Whatever profession we choose, The Buddha
advises that we should aspire to be “skillful and diligent; he possesses sound and wise
decision making about it in order to carry out and arrange it properly”. A Practitioner who
practices in this way will develop a wholesome professional reputation leading to
improved results in their professional life with increased opportunities for advancement or
growth of your business.
If we are complacent or lacking the knowledge needed to perform the profession of our
choice, we will find that life is much more difficult in that we will not be well suited to
provide valuable products or services that are beneficial to others. This can cause fear
and uncertainty in the mind where a Practitioner will struggle to provide life sustaining
resources of food, water, clothing, shelter, and medical care for themselves and their
family.
Developing and maintaining knowledge and wisdom of one’s profession and then
applying dedication with energy and effort to perform quality work can help a Practitioner
feel a sense of purpose and goodness in their community. A Practitioner will know that
they are doing their work and doing it well resting easy knowing that their wise decision
making at work will lead to stability and wholesome outcomes eliminating any fear of
being unable to support their life and the life of those who rely on us for support.
(2) Second, “accomplishment in protection” Gotama Buddha encourages us to ensure we
have protected our wealth from events that could significantly affect our wealth or growth
of wealth. Disasters such as fire and floods could wipe away one’s wealth should they not
have adequate protection. In today’s society, this might include properly allocating wealth
towards institutions that are capable of overseeing one’s wealth and helping it to grow.
This might include a bank, financial institution, insurance, safety deposit vaults, or other
ways to protect one’s wealth.
Protecting one’s wealth from Kings could be looked upon as ensuring one has made
proper decisions towards allocating money based on government laws to pay one’s fair
share of taxes. Should a Practitioner choose not to allocate wealth towards the support of
government services, the community would gradually crumble creating an environment
that is not supportive of continued growth for humanity.
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Protecting one’s wealth from thieves would be to ensure there are safeguards in place
that a thief would be unable to wipe out one’s wealth through stealing. During Gotama
Buddha’s lifetime, life was very basic compared to today’s standards. It would not be
uncommon for someone to store their money in their home and for a thief to potentially
cause a family ruin through stealing their accumulated money stored in just one central
location. Today, we have many ways to ensure that one is well protected from scams and
thieves who are looking to steal from you and your family. When one has applied good
practices to protect one’s wealth, the mind can reside peaceful knowing that a thief is
unable to wipe out your family’s savings.
Protecting one’s wealth from displeasing heirs might include ensuring one has a will that
documents what should and should not happen to your wealth upon death while ensuring
your relatives are well aware of how you have allocated your wealth upon your death.
Through clear communication in a written will and communicating with relatives prior to
death, there will be no surprises upon your death and your wealth will not meet with hotly
contested legal battles after your death. Through a properly formed will and thorough
communication, a Practitioner can ensure a family is not divided and separated based on
surprises at the time of death.
(3) Third, The Buddha provides guidance throughout his Teachings to cultivate
“wholesome friendships”. As you may have observed in life, when you are involved in
wholesome activities with wholesome people, you will be influenced positively and have a
tendency to make wiser and more wholesome decisions. To progress towards
Enlightenment experiencing improved benefits to the condition of the mind and in your
life, cultivating relationships with wholesome friends and associates is highly beneficial.
Through having wholesome friends, a Practitioner will find life more smooth and easy as
there will be support, motivation, and encouragement along The Path to Enlightenment
and in daily life.
While Gotama Buddha focuses his Teachings at various times on helping you to
understand that you will benefit from having wholesome friends, this Teaching focuses on
cultivating wisdom from people in the community.
In modern society, all too often, the new generation may not appreciate the knowledge
and insight accessible to us through observing elders in our communities and consulting
them during challenges we may face. A fast paced lifestyle may not take the time to sit
and speak with elders or view them as having wisdom that could be beneficial to your life.
In this Teaching, The Buddha guides Practitioners to engage with young and old
members of one’s community “who are accomplished in confidence, virtuous behavior,
generosity, and wisdom”. Through this interaction and discussion, a Practitioner can learn
better ways of life and develop wholesome relationships.
Gotama Buddha encourages us to emulate and respect others’ confidence in his
Teachings. Being “accomplished in confidence” is to have well developed confidence that
he is a Perfectly Enlightened Buddha, confidence in his Teachings, and confidence in his
Community of Practitioners. An individual who is accomplished in confidence will then
decide on their own to learn, reflect, and practice these Teachings to improve the
condition of the mind and their life through the attainment of Enlightenment. Lacking
confidence, one would have no interest in pursuing The Path to Enlightenment or have
the ability to progress to Enlightenment without well developed and accomplished
confidence in The Buddha, The Teachings, and The Community.
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Rather than choosing any friends that come your way, The Buddha encourages one to
select friends who are accomplished in confidence, virtuous behavior (moral conduct),
generosity, and wisdom looking to emulate these qualities in one’s own life practice
because these are the same qualities that will lead to wise wholesome decisions resulting
in wholesome outcomes to extinguish all unwholesome Kamma leading to Enlightenment.
It is through our own wise decisions towards wholesome activities that one fully
extinguishes all unwholesome Kamma production producing only wholesome results to
attain Enlightenment. And, you will find that making wise decisions to cultivate
relationships with wholesome friends where you are influenced in wholesome ways and
have role models to emulate their “accomplishment in confidence, virtuous behavior
(moral conduct), generosity, and wisdom” will lead to your welfare and peacefulness in
this present life.
(4) Fourth, The Buddha provides guidance on “balanced living” helping Household
Practitioners understand that “the middle way” for managing one’s income and expenses
is to ensure that one’s expenses do not exceed their income.
Should a Practitioner choose to live life in such a way that their expenses do exceed their
income, this would cause significant struggles and hardships in life as one would find
themselves continually sinking into debt due to the mind’s craving/desire/attachment to
live a life beyond their ability of what they can afford.
The Natural Law of Kamma teaches us that we are always experiencing the results of our
own decisions through cause and effect or action and result. The result of living a
balanced life through well managed finances means that one can be comfortable
experiencing peace from choosing not to accumulate debt as there will be no pressure
from financial burdens.
Should a Practitioner currently be in debt or living life where their expenses exceed their
income, it would be wise to work towards eliminating all debt and lowering their expenses
through living a balanced life as described by The Buddha.
Craving/desire/attachment, attempting to fulfill endless “wants”, is very expensive.
Training the mind to eliminate the constant obsession to fulfill one’s desires, which never
lead to lasting satisfaction, can drastically improve your ability to live a comfortable and
stress free life. Through the elimination of craving/desire/attachment, a Practitioner can
focus on eliminating excessive expenditures while focusing on providing for your life
sustaining needs such as food, water, clothing, shelter, and medical care.
To bring your expenses down and into balance, there may need to be an extended period
of compromise and doing without certain things the mind has become accustom to while
you gradually adjust the financial variables that will bring more stability of mind knowing
that there is not constant debt accumulation.
If a Practitioner’s financial obligations are exceeding their income, this will create undue
stress and burden that is a result of our own decisions. But just like one’s own decisions
lead to debt accumulation, it will require wise decision making to eliminate debt and
choose to live a balanced financial life. Doing so will result in the wholesome outcome of
having eliminated stress and anxiety related to financial obligations bringing the mind
more stability and calmness.
55


As a Practitioner observes their life practice is currently not developed in a way that is
most conducive to The Natural Law of Kamma described in this and countless other
Teachings from The Buddha, you can gradually adjust your decisions to ensure more
beneficial outcomes.
Learning these Teachings is to become aware of what leads to wholesome results in one’s
life. Reflecting on these Teachings from The Buddha, one can observe that his wisdom
was quite profound and would lead to wholesome results. Implementing his Teachings in
practice, a Practitioner can observe the truth for themselves discovering and acquiring
the wisdom of these Teachings to support a wholesome life having eliminated 100% of all
discontent feelings where the mind is peaceful, calm, serene, and content with joy -
permanently.
How one chooses to manage their life and life choices directly affects the condition of
one’s own mind and their life. Making wise decisions is the cornerstone of The Path to
Enlightenment and it is The Buddha’s Teachings that will guide you in how to make wiser
and wiser decisions for your own life.
When and if you choose to learn, reflect, and practice these Teachings is a personal
choice for each individual Practitioner. Through your own determination, dedication, and
diligence, you will see the truth for yourself.
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There are the four things that lead to the welfare and peacefulness of
a Householder in this very life.
What four?
(1) Accomplishment in initiative.
(2) Accomplishment in protection.
(3) Wholesome friendship.
(4) Balanced living.
————-
The wealth thus acquired has four sources of accumulation:
(1) One avoids womanizing.
(2) One avoids drunkenness.
(3) One avoids gambling.
(4) One cultivates wholesome friendship, wholesome companionship,
wholesome comradeship.
(Reference: AN 8.54)
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