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
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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.
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Four Things Wished for, Desired, Agreeable, and


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
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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)
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Chapter 55
Reappearance in Accordance with
One’s Objectives
Monks, I shall teach you reappearance in accordance with one’s objectives.
Listen and attend closely to what I shall say.
Here, Monks, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after
death, I might reappear in the company of well‑to‑do Nobles!’ … ‘Oh, that on
the dissolution of the body, after death, I might reappear in the company of
well‑to‑do Brāhmins!’… ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of well‑to‑do Householders’! He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the heaven of The Four
Great Kings are long‑lived, beautiful, and enjoy great happiness. He thinks:
‘Oh, that on the dissolution of the body, after death, I might reappear in the
company of the gods of the heaven of The Four Great Kings!’ He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the heaven of the
Thirty‑three … the Yāma gods … the gods of the Tusita heaven … the gods
who excite in creating … the gods who wield power over others’ creations are
long‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the
dissolution of the body, after death, I might reappear in the company of the
gods who wield power over others’ creations!’ He fixes his mind on that,
determined upon it, develops it. These objectives and this residing of his, thus
developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
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Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of a Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a
Thousand resides determined on permeating a world‑system of a thousand
worlds, and he resides determined on permeating the beings that have
reappeared there. Just as a man with good sight might take a gallnut (plant
growth that resembles a nut) in his hand and review it, so the Brahmā of a
Thousand resides determined on permeating a world‑system of a thousand
[worlds], and he resides determined on permeating the beings that have
reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of the Brahmā of a Thousand!’
He fixes his mind on that, determined upon it, develops it. These objectives
and this residing of his, thus developed and cultivated, lead to his
reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of Two Thousand… the
Brahmā of Three Thousand … the Brahmā of Four Thousand… the Brahmā
of Five Thousand is long‑lived, beautiful, and enjoys great happiness. Now the
Brahmā of Five Thousand resides determined on permeating a world‑system
of five thousand worlds, and he resides determined on permeating the beings
that have reappeared here. Just as a man with good sight might take five
gallnuts (plant growth that resembles a nut) in his hand and review them, so
the Brahmā of Five Thousand resides determined on permeating a
world‑system of five thousand worlds, and he resides determined on
permeating the beings that have reappeared there. The Monk thinks: ‘Oh,
that on the dissolution of the body, after death, I might reappear in the
company of the Brahmā of Five Thousand!’ He fixes his mind on that,
determined upon it, develops it. These objectives and this residing of his, thus
developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of Ten Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Ten
Thousand resides determined on permeating a world‑system of ten thousand
worlds, and he resides determined on permeating the beings that have
reappeared there. Just as a fine beryl gem (mineral composed of beryllium
aluminium cyclosilicate; a rare stone) of purest water, eight‑faceted, well cut,
lying on red brocade, glows, radiates, and shines, so the Brahmā of Ten
Thousand resides determined on permeating a world‑system of ten thousand
worlds, and he resides determined on permeating the beings that have
253


reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,
after death, I might reappear in the company of the Brahmā of Ten Thousand!’
He fixes his mind on that, determined upon it, develops it. These objectives
and this residing of his, thus developed and cultivated, lead to his
reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the Brahmā of a Hundred Thousand is
long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a
Hundred Thousand resides determined on permeating a world‑system of a
hundred thousand worlds, and he resides determined on permeating the
beings that have reappeared there. Just as an ornament of finest gold, very
skillfully created in the furnace by a clever goldsmith, lying on red brocade,
glows, radiates, and shines, so the Brahmā of a Hundred Thousand resides
determined on permeating a world‑system of a hundred thousand worlds,
and he resides determined on permeating the beings that have reappeared
there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of the Brahmā of a Hundred Thousand!’ He
fixes his mind on that, determined upon it, develops it. These objectives and
this residing of his, thus developed and cultivated, lead to his reappearance
there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of Radiance … the gods of
Limited Radiance … the gods of Immeasurable Radiance … the gods of
Streaming Radiance … the gods of Glory… the gods of Limited Glory … the
gods of Immeasurable Glory… the gods of Refulgent Glory… the gods of Great
Fruit… the Aviha gods… the Atappa gods… the Sudassa gods … the Sudassī
gods… the Akaniṭṭha gods are long‑lived, beautiful, and enjoy great
happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I
might reappear in the company of the Akaniṭṭha gods!’ He fixes his mind on
that, determined upon it, develops it. These objectives and this residing of
his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He hears that the gods of the base of infinite space
… the gods of the base of infinite consciousness … the gods of the base of
nothingness … the gods of the base of neither perception‑nor‑non‑perception
are long‑lived, long‑enduring, and enjoy great happiness. He thinks: ‘Oh, that
254


on the dissolution of the body, after death, I might reappear in the company
of the gods of the base of neither perception‑nor‑non‑perception!’ He fixes his
mind on that, determined upon it, develops it. These objectives and this
residing of his, thus developed and cultivated, lead to his reappearance there.
This, Monks, is the path, the way that leads to reappearance there.
Again, a Monk possesses confidence, virtue (moral conduct), learning,
generosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with
direct knowledge (experience), I might here and now enter upon and reside in
the liberation of mind and liberation by wisdom that are taintless with the
destruction of the taints!’ And by realizing for himself with direct knowledge
(experience), he here and now enters upon and resides in the liberation of
mind and liberation by wisdom that are taintless with the destruction of the
taints.
Monks, this Monk does not reappear anywhere at all.
(Reference: MN 120)
In this Teaching from Gotama Buddha, he shares how a human being can develop certain
qualities of mind, and in doing so, will lead to rebirth in an improved designation.
Again, it is important to keep in mind that the goal of these Teachings and The Path to
Enlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way
leading to rebirth in an improved destination is the same path that leads to Enlightenment.
The qualities of mind that The Buddha highlights is confidence, virtue (moral conduct),
learning, generosity, and wisdom.
For a Practitioner to experience an improved designation upon rebirth, The Buddha
describes these qualities of mind as important to accomplishing the objective.
Lastly, The Buddha describes that a Practitioner who possesses confidence, virtue (moral
conduct), learning, generosity, and wisdom, but sets their objective towards the
attainment of Enlightenment, does not reappear anywhere at all. In other words, a being
who attains Enlightenment is not reborn.
This is the ultimate goal of The Path to Enlightenment, to eliminate discontentedness and
escape The Cycle of Rebirth.
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Chapter 56
Who Does Sakka Worship?
Then, Monks, Sakka, Ruler of the Heavenly Beings, descending from the
Vejayanta Palace, raised his joined hands in respectful salutation, and
worshipped the different quarters. Then Mātali the charioteer addressed
Sakka in verse:
These all humbly worship you
Those versed in the Triple Veda,
All the Khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty
So who, O Sakka, is that spirit
To whom you bow in worship?
(Sakka)
These all humbly worship me
Those versed in the Triple Veda,
All the Khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty
But I worship those endowed with virtue,
Those long trained in concentration,
Those who have properly gone forth
With the holy life their destination.
I worship as well, O Mātali,
Those Household Practitioners making merit,
The Household Practitioners possessed of virtue
Who righteously maintain a wife.
(Mātali)
Those whom you worship, my Ruler Sakka,
Are indeed the best in the world.
I too will worship them
Those whom you worship, Sakka.
(The Perfectly Enlightened One)
Having given this explanation,
Having worshipped the different quarters,
The heavenly being - King Maghavā, Sujā’s husband,
The chief, climbed into his chariot.
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(Reference: SN 11.18)
In this Teaching from Gotama Buddha, he shares that Sakka, Ruler of the Heavenly
Beings, worships Household Practitioners who make merit, are practicing virtuous moral
conduct, and maintain a life partner with loyalty.
Then, Mātali, a driver for a chariot says that they “are indeed the best in the world” and
that he “too will worship” Household Practitioners meeting those same qualities of
making merit, practicing virtuous moral conduct, and maintaining a life partner with
loyalty.
257


Chapter 57
Truly Favorable and Optimistic
Monks, those beings who engage in wholesome conduct by body, speech,
and mind in the morning have a good morning.
Those beings who engage in wholesome conduct by body, speech, and
mind in the afternoon have a good afternoon.
And those beings who engage in wholesome conduct by body, speech, and
mind in the evening have a good evening.
Truly favorable and optimistic, a peaceful daybreak and a joyful rising, a
precious moment and a cheerful hour will come for those who offer alms (a
donation) to those leading the spiritual life.
(Reference: AN 3.155)


258

In this Teaching from Gotama Buddha, he shares how individuals who practice
wholesome moral conduct in the morning, afternoon, and evening by body, speech, and
mind, will have a good morning, afternoon, and evening.
If one understands and practices wholesome moral conduct and understands The Natural
Law of Kamma, all worries and fears can be eliminated.
By knowing that you are not causing any harm to any being through your moral conduct
of body, speech, and mind, then there is no harm that will come to you.
Through learning, reflecting, and practicing these Teachings described in detailed as part
of The Eight Fold Path and all the other Teachings that connect into The Eight Fold Path,
a Practitioner will gradually improve the condition of the mind and their life. As a
Practitioner chooses to no longer cause harm in the world through one’s body, speech,
and mental conduct, then as the harm one causes diminishes, so will the harm coming
back to them. Eventually, as one extinguishes all craving, anger, and ignorance
(unknowing of true reality), no longer making decisions through a polluted mind with The
Ten Fetters, then one’s mind and life is completely and entirely peaceful.
To accomplish this goal, a Practitioner needs to take it one day at a time and one moment
at a time - as detailed in this Teaching.
If one practices wholesome moral conduct in the morning by body, speech, and mind,
they will have a good morning.
If one practices wholesome moral conduct in the afternoon by body, speech, and mind,
they will have a good afternoon.
If one practices wholesome moral conduct in the evening by body, speech, and mind,
they will have a good evening.
Body = Right Action
Speech = Right Speech
Mind = Right Intention
Choosing to take your life one moment at a time through focusing on what needs to be
accomplish right now in the present moment, will lead to wholesome results. Rather than,
focusing on what the mind “wants” from the past that no longer exists or focusing on
what the mind “wants” in the future, instead, just focus on right now - the present
moment.
259


Chapter 58
Right and Wrong Refuge
They go to many a refuge, to mountains and forests, to parks and tree
shrines: people threatened with danger.
That’s not the secure refuge,
Not the supreme refuge,
That’s not the refuge, having gone to which,
You gain release from all discontentedness and stress.
But when, having gone to The Buddha, The Teachings, and The Community
for refuge, you see with right wisdom The Four Noble Truths — stress, the
cause of stress, the transcending of stress, and The Noble Eight Fold Path,
the way to the stilling of stress:
That’s the secure refuge, that,
The supreme refuge,
That is the refuge, having gone to which,
You gain release from all discontentedness and stress.
(Reference: DHP 188-192)
Refuge: Shelter or protection from danger or distress. A place that provides shelter or
protection. Something to which one can receive help in difficulty.
Buddha: A being who has attained Enlightenment on their own without the assistance of
Teachers to independently discover Teachings that leads to their own Enlightenment, with
the ability to share their independently discovered Teachings that leads others to
Enlightenment. The last Buddha currently known to the world existed 2,500 years ago,
who I refer to as Master Teacher Gotama Buddha or Gotama Buddha. (You will see other
ways people refer to him.)
Teachings: The Teachings of Gotama Buddha based on The Natural Laws of Existence
that lead to awakening of the mind, to Enlightenment.
Community: The entire community of Practitioners to include Ordained Practitioners and
anyone who has attained one (1) of The Four Stages of Enlightenment, this includes
Household Practitioners. These are the Teachers who can guide others to attain
Enlightenment through The Teachings of Gotama Buddha.
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In this Teaching from Gotama Buddha, he shares that when the mind experiences fear
from danger people retreat “to mountains and forests, to parks and tree shrines”.
However, the real danger that beings are experiencing is that of discontentedness and
The Cycle of Rebirth caused by their own lack of wisdom, moral conduct, and mental
discipline.
The mountains, forests, parks, nor tree shrines will protect the mind from
discontentedness and The Cycle of Rebirth. But instead, it is a Practitioner who seeks
protection with confidence in The Buddha, The Teachings, and The Community. As a
being who seeks refuge or protection through having confidence in The Buddha, access
to his Teachings, and being a member of The Community, then, one can learn, reflect, and
practice The Teachings to liberate the mind from the true danger - discontentedness and
The Cycle of Rebirth.
It is important to understand that Gotama Buddha never used guilt, shame, or fear to
motivate or encourage people to learn his Teachings. Instead, his Teachings are to guide
beings to the elimination of such discontent feelings as guilt, shame, and fear. Gotama
Buddha’s Teachings are to eliminate these discontent feelings and others, so he would
not see the use of guilt, shame, and fear as beneficial to eliminate guilt, shame, and fear.
So, Gotama Buddha is using the term “danger” because it is a feeling that the
unEnlightened mind is familiar with and can relate to. He is redirecting one’s mind to
understand the true dangers in the world which may not be easily observed through less
illuminating language.
He then goes on to explain that this protection of the mind, this refuge, starts with The
Four Noble Truths leading to The Eight Fold Path. It is these two Teachings that are the
most fundamental and core Teachings that comprise what is needed for a Practitioner to
deeply understand and practice to train the mind towards the attainment of
Enlightenment.
It is through experiencing Enlightenment that one “transcends stress”, “stills stress”, The
Four Noble Truths and The Eight Fold Path are the “supreme refuge” (protection) which
will gain “release from all discontentedness and stress” it is not the mountains, forests,
parks and tree shrines as through seeking protection there, the mind is still fearful.
It is only through the elimination of fear that one experiences a true refuge or true
protection, not hiding from that which the mind fears. Avoiding and hiding from that which
the mind fears only allows the mind to hold on to the fear continuing to experience the
same fear over and over through countless cycles.
But, through training the mind to release the fear by the elimination of craving, anger, and
ignorance (unknowing of true reality) the mind will then reside in the secure and
permanent refuge or protection of The Buddha, The Teachings, and The Community.
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Chapter 59
The Paccorohanī Festival in the
Noble One’s Discipline
(First Discourse)
Now on that occasion, on the Uposatha Day, the Brāhmin Jānussonī stood to
one side not far from The Perfectly Enlightened One, with his head washed,
wearing a new pair of linen clothes, holding a handful of wet kusa grass. The
Perfectly Enlightened One saw him standing there and said to him:
Why is it, Brāhmin, that on the Uposatha Day you stand to one side with your
head washed, wearing a new pair of linen clothes, holding a handful of wet
kusa grass? What is happening today with the Brāhmin clan?
‘Today, Master Gotama, is the Brāhmin clan’s paccorohanī festival.’
But how, Brāhmin, do the Brāhmins observe the paccorohanī festival?
‘Here, Master Gotama, on the Uposatha Day, the Brāhmins wash their heads
and put on a pair of new linen clothes. They then smear the ground with wet
cow dung, cover this with green kusa grass, and lie down between the
boundary and the fire house. In the course of the night, they get up three
times, and with respectful salutation pay homage (respect) to the fire: We
descend in honor of the respected one. We descend in honor of the
respected one. They offer abundant ghee, oil, and butter to the fire. When the
night has passed, they offer excellent food of various kinds to Brāhmins. It is
in this way, Master Gotama, that the Brāhmins observe the paccorohanī
festival.’
The paccorohanī festival in the Noble One’s discipline, Brāhmin, is quite
different from the paccorohanī festival of the Brāhmins.
‘But how, Master Gotama, is the paccorohanī festival observed in the Noble
One’s discipline? It would be good if Master Gotama would teach me The
Teachings by explaining how the paccorohanī festival is observed in the
Noble One’s discipline.’
Well then, Brāhmin, listen and attend closely. I will speak.
262


(1) Here, Brāhmin, the Noble Disciple reflects thus: The result of the
destruction of life is unwholesome both in this present life and in future lives.
Having reflected thus, he abandons the destruction of life; he descends
from the destruction of life.
(2) Here, Brāhmin, the Noble Disciple reflects thus: The result of taking what
is not given is unwholesome both in this present life and in future lives.
Having reflected thus, he abandons taking what is not given; he descends
from taking what is not given.
(3) Here, Brāhmin, the Noble Disciple reflects thus: The result of sexual
misconduct is unwholesome both in this present life and in future lives.
Having reflected thus, he abandons sexual misconduct: he descends from
sexual misconduct.
(4) Here, Brāhmin, the Noble Disciple reflects thus: The result of false speech
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons false speech; he descends from false speech.
(5) Here, Brāhmin, the Noble Disciple reflects thus: The result of
argumentative speech is unwholesome both in this present life and in future
lives. Having reflected thus, he abandons argumentative speech; he
descends from argumentative speech.
(6) Here, Brāhmin, the Noble Disciple reflects thus: The result of harsh
speech is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons harsh speech; he descends from harsh
speech.
(7) Here, Brāhmin, the Noble Disciple reflects thus: The result of idle chatter
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons idle chatter; he descends from idle chatter.
(8) Here, Brāhmin, the Noble Disciple reflects thus: The result of craving is
unwholesome both in this present life and in future lives. Having reflected
thus he abandons craving; he descends from craving.
(9) Here, Brāhmin, the Noble Disciple reflects thus: The result of anger is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons anger; he descends from anger.
(10) Here, Brāhmin, the Noble Disciple reflects thus: The result of ignorance
(unknowing of true reality) is unwholesome both in this present life and in
future lives. Having reflected thus, he abandons ignorance; he descends
from ignorance.
263


It is in this way, Brāhmin, that the paccorohanī festival is observed in the
Noble One’s discipline.
‘The paccorohanī festival in the Noble One’s discipline, Master Gotama, is
quite different from the paccorohanī festival of the Brāhmins. And the
paccorohanī festival of the Brāhmins is not worth a sixteenth part of the
paccorohanī festival in the Noble One’s discipline.
Excellent, Master Gotama! Excellent, Master Gotama!
Master Gotama has made The Teachings clear in many ways, as though he
were turning upright what had been overthrown, revealing what was hidden,
showing the way to one who was lost, or holding up a lamp in the darkness
so those with good eyesight can see forms. I now go for refuge to Master
Gotama, to The Teachings, and to The Community of Monks. Let Master
Gotama consider me a Household Practitioner who from today has gone for
refuge for life.’
(Reference: AN 10.119)
In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on
the Uposatha Day with a Brāhmin.
The Uposatha is an observance where one might choose to pay particularly close
attention to one’s life practice, ensuring one does not cause any harm through bodily,
verbal, and mental conduct. Household Practitioners will oftentimes increase their
practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.
The Buddha guided his Students to observe the Uposatha through dedicated practice of
The Teachings on The Path to Enlightenment to help invigorate their practice during these
special times of the month dedicated to the cleansing of the defiled/polluted mind.
Observing the Uposatha was traditionally done for two to six days each lunar month.
During the lifetime of The Buddha, the average person could understand time through the
lunar calendar as the modern day calendar was not yet invented. People understood time
based on the lunar schedule and could observe time by just looking into the sky. Today,
depending which community one might live and participate in, there are some
communities who practice this one day a week based on the modern calendar, or they
might still follow the lunar calendar to observe the Uposatha.
The Uposatha is described by The Buddha based on how it is practiced by his own
Students - The Noble Ones or The Noble Disciples.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
264


An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
Items 1-4 are directly from The Five Precepts.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Items 5-7 are a further Teaching on Right Speech.
Detailed explanation of Right Speech is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Items 8-10 are to eliminate The Three Poisons, The Three Unwholesome Roots, or
The Three Fires - all describing the same unwholesome qualities of mind.
Detailed explanation of The Three Poisons: Craving, Anger, and Ignorance is available in
this same book series found in Chapter 8 of the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
It is important to understand that The Buddha described observing the Uposatha Day in
multiple ways, it was not described only in the way detailed within this Chapter. Instead,
each additional Teaching is shared in layers, providing further content to deepen one’s
understanding of his Teachings and how to practice them successfully.
Detailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha
Observance is available in this same book series found in Chapter 74 of the book
“Realms of Existence” (Volume 11).
265


Chapter 60
The Paccorohanī Festival in the
Noble One’s Discipline
(Second Discourse)
Now on that occasion, on the Uposatha Day, the Brāhmin Jānussonī stood to
one side not far from The Perfectly Enlightened One, with his head washed,
wearing a new pair of linen clothes, holding a handful of wet kusa grass. The
Perfectly Enlightened One saw him standing there and said to him:
Why is it, Brāhmin, that on the Uposatha Day you stand to one side with your
head washed, wearing a new pair of linen clothes, holding a handful of wet
kusa grass? What is happening today with the Brāhmin clan?
‘Today, Master Gotama, is the Brāhmin clan’s paccorohanī festival.’
But how do the Brāhmins observe the paccorohanī festival?
‘Here, Master Gotama, on the Uposatha Day, the Brāhmins wash their heads
and put on a pair of new linen clothes. They then smear the ground with wet
cow dung, cover this with green kusa grass, and lie down between the
boundary and the fire house. In the course of the night, they get up three
times, and with respectful salutation pay homage (respect) to the fire: We
descend in honor of the respected one. We descend in honor of the
respected one. They offer abundant ghee, oil, and butter to the fire. When the
night has passed, they offer excellent food of various kinds to Brāhmins. It is
in this way, Master Gotama, that the Brāhmins observe the paccorohanī
festival.’
The paccorohanī festival in the Noble One’s discipline, Brāhmin, is quite
different from the paccorohaņī festival of the Brāhmins.
‘But how, Master Gotama, is the paccorohanī festival observed in the Noble
One’s discipline? It would be good if Master Gotama would teach me The
Teachings by explaining how the paccorohanī festival is observed in the
Noble One’s discipline.’
Well then, Brāhmin, listen and attend closely. I will speak.
266


(1) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong view
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong view; he descends from wrong view.
(2) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
intention is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons wrong intention; he descends from wrong
intention.
(3) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
speech is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons wrong speech; he descends from wrong
speech.
(4) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong action
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong action; he descends from wrong action.
(5) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
livelihood is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons wrong livelihood; he descends from wrong
livelihood.
(6) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong effort
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong effort; he descends from wrong effort.
(7) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
mindfulness is unwholesome both in this present life and in future lives.
Having reflected thus, he abandons wrong mindfulness; he descends from
wrong mindfulness.
(8) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
concentration is unwholesome both in this present life and in future lives.
Having reflected thus, he abandons wrong concentration; he descends from
wrong concentration.
(9) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
wisdom is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons wrong wisdom; he descends from wrong
wisdom.
(10) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong
liberation is unwholesome both in this present life and in future lives. Having
267


reflected thus, he abandons wrong liberation; he descends from wrong
liberation.
It is in this way, Brāhmin, that the paccorohanī festival is observed in the
Noble One’s discipline.
‘The paccorohanī festival in the Noble One’s discipline, Master Gotama, is
quite different from the paccorohanī festival of the Brāhmins. And the
paccorohanī festival of the Brāhmins is not worth a sixteenth part of the
paccorohanī festival in the Noble One’s discipline.
Excellent, Master Gotama! Excellent, Master Gotama!
Master Gotama has made The Teachings clear in many ways, as though he
were turning upright what had been overthrown, revealing what was hidden,
showing the way to one who was lost, or holding up a lamp in the darkness
so those with good eyesight can see forms. I now go for refuge to Master
Gotama, to The Teachings, and to The Community of Monks. Let Master
Gotama consider me a Household Practitioner who from today has gone for
refuge for life.’
(Reference: AN 10.167)
268


In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on
the Uposatha Day with a Brāhmin.
The Uposatha is an observance where one might choose to pay particularly close
attention to one’s life practice, ensuring one does not cause any harm through bodily,
verbal, and mental conduct. Household Practitioners will oftentimes increase their
practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.
The Buddha guided his Students to observe the Uposatha through dedicated practice of
The Teachings on The Path to Enlightenment to help invigorate their practice during these
special times of the month dedicated to the cleansing of the defiled/polluted mind.
Observing the Uposatha was traditionally done for two to six days each lunar month.
During the lifetime of The Buddha, the average person could understand time through the
lunar calendar as the modern day calendar was not yet invented. People understood time
based on the lunar schedule and could observe time by just looking into the sky. Today,
depending which community one might live and participate in, there are some
communities who practice this one day a week based on the modern calendar, or they
might still follow the lunar calendar to observe the Uposatha.
The Uposatha is described by The Buddha based on how it is practiced by his own
Students - The Noble Ones or The Noble Disciples.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
Items 1-10 are directly from The Ten Fold Path.
Detailed explanation of The Ten Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
It is important to understand that The Buddha described observing the Uposatha Day in
multiple ways, it was not described only in the way detailed within this Chapter. Instead,
each additional Teaching is shared in layers, providing further content to deepen one’s
understanding of his Teachings and how to practice them successfully.
Detailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha
Observance is available in this same book series found in Chapter 74 of the book
“Realms of Existence” (Volume 11).
269


Chapter 61
The Noble Paccorohanī Festival
(First Discourse)
Monks, I will teach you the noble paccorohanī festival.
Listen and attend closely. I will speak.
And what, Monks, is the noble paccorohanī festival?
(1) Here, the Noble Disciple reflects thus: The result of the destruction of life
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons the destruction of life; he descends from the destruction
of life.
(2) Here, the Noble Disciple reflects thus: The result of taking what is not
given is unwholesome both in this present life and in future lives. Having
reflected thus, he abandons the taking of what is not given; he descends
from the taking of what is not given.
(3) Here, the Noble Disciple reflects thus: The result of sexual misconduct is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons sexual misconduct; he descends from sexual
misconduct.
(4) Here, the Noble Disciple reflects thus: The result of false speech is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons false speech; he descends from false speech.
(5) Here, the Noble Disciple reflects thus: The result of argumentative speech
is unwholesome both in this present life and in future lives. Having reflected
thus, he abandons argumentative speech; he descends from argumentative
speech.
(6) Here, the Noble Disciple reflects thus: The result of harsh speech is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons harsh speech; he descends from harsh speech.
(7) Here, the Noble Disciple reflects thus: The result of idle chatter is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons idle chatter; he descends from idle chatter.
270


(8) Here, the Noble Disciple reflects thus: The result of craving is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons craving; he descends from craving.
(9) Here, the Noble Disciple reflects thus: The result of anger is unwholesome
both in this present life and in future lives. Having reflected thus, he
abandons anger; he descends from anger.
(10) Here, the Noble Disciple reflects thus: The result of ignorance
(unknowing of true reality) is unwholesome both in this present life and in
future lives. Having reflected thus, he abandons ignorance; he descends
from ignorance.
This is called the noble paccorohanī festival.
(Reference: AN 10.168)


In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on
the Uposatha Day with his Students.
The Uposatha is an observance where one might choose to pay particularly close
attention to one’s life practice, ensuring one does not cause any harm through bodily,
verbal, and mental conduct. Household Practitioners will oftentimes increase their
practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.
The Buddha guided his Students to observe the Uposatha through dedicated practice of
The Teachings on The Path to Enlightenment to help invigorate their practice during these
special times of the month dedicated to the cleansing of the defiled/polluted mind.
Observing the Uposatha was traditionally done for two to six days each lunar month.
During the lifetime of The Buddha, the average person could understand time through the
lunar calendar as the modern day calendar was not yet invented. People understood time
based on the lunar schedule and could observe time by just looking into the sky. Today,
depending which community one might live and participate in, there are some
communities who practice this one day a week based on the modern calendar or they
might still follow the lunar calendar to observe the Uposatha.
The Uposatha is described by The Buddha based on how it is practiced by his own
Students - The Noble Ones or The Noble Disciples.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
271


Items 1-4 are directly from The Five Precepts.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Items 5-7 are a further Teaching on Right Speech.
Detailed explanation of Right Speech is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Items 8-10 are to eliminate The Three Poisons, The Three Unwholesome Roots, or
The Three Fires - all describing the same unwholesome qualities of mind.
Detailed explanation of The Three Poisons: Craving, Anger, and Ignorance is available in
this same book series found in Chapter 8 of the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
It is important to understand that The Buddha described observing the Uposatha Day in
multiple ways, it was not described only in the way detailed within this Chapter. Instead,
each additional Teaching is shared in layers, providing further content to deepen one’s
understanding of his Teachings and how to practice them successfully.
Detailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha
Observance is available in this same book series found in Chapter 74 of the book
“Realms of Existence” (Volume 11).
272


Chapter 62
The Noble Paccorohanī Festival
(Second Discourse)
Monks, I will teach you the noble paccorohanī festival.
Listen and attend closely. I will speak.
And what, Monks, is the noble paccorohanī festival?
(1) Here, the Noble Disciple reflects thus: The result of wrong view is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong view; he descends from wrong view.
(2) Here, the Noble Disciple reflects thus: The result of wrong intention is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong intention; he descends from wrong intention.
(3) Here, the Noble Disciple reflects thus: The result of wrong speech is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong speech; he descends from wrong speech.
(4) Here, the Noble Disciple reflects thus: The result of wrong action is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong action; he descends from wrong action.
(5) Here, the Noble Disciple reflects thus: The result of wrong livelihood is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong livelihood; he descends from wrong livelihood.
(6) Here, the Noble Disciple reflects thus: The result of wrong effort is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong effort; he descends from wrong effort.
(7) Here, the Noble Disciple reflects thus: The result of wrong mindfulness is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong mindfulness; he descends from wrong
mindfulness.
(8) Here, the Noble Disciple reflects thus: The result of wrong concentration
is unwholesome both in this present life and in future lives. Having reflected
273

thus, he abandons wrong concentration; he descends from wrong
concentration.
(9) Here, the Noble Disciple reflects thus: The result of wrong wisdom is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong wisdom; he descends from wrong wisdom.
(10) Here, the Noble Disciple reflects thus: The result of wrong liberation is
unwholesome both in this present life and in future lives. Having reflected
thus, he abandons wrong liberation; he descends from wrong liberation.
This is called the noble paccorohanī festival.
(Reference: AN 10.168)


274

In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on
the Uposatha Day with his Students.
The Uposatha is an observance where one might choose to pay particularly close
attention to one’s life practice, ensuring one does not cause any harm through bodily,
verbal, and mental conduct. Household Practitioners will oftentimes increase their
practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.
The Buddha guided his Students to observe the Uposatha through dedicated practice of
The Teachings on The Path to Enlightenment to help invigorate their practice during these
special times of the month dedicated to the cleansing of the defiled/polluted mind.
Observing the Uposatha was traditionally done for two to six days each lunar month.
During the lifetime of The Buddha, the average person could understand time through the
lunar calendar as the modern day calendar was not yet invented. People understood time
based on the lunar schedule and could observe time by just looking into the sky. Today,
depending which community one might live and participate in, there are some
communities who practice this one day a week based on the modern calendar or they
might still follow the lunar calendar to observe the Uposatha.
The Uposatha is described by The Buddha based on how it is practiced by his own
Students - The Noble Ones or The Noble Disciples.
An uninstructed worldling is a person who is not learning, reflecting, and practicing these
Teachings to train the mind on The Path to Enlightenment.
An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply
learning, reflecting, and practicing these Teachings.
Items 1-10 are directly from The Ten Fold Path.
Detailed explanation of The Ten Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
It is important to understand that The Buddha described observing the Uposatha Day in
multiple ways, it was not described only in the way detailed within this Chapter. Instead,
each additional Teaching is shared in layers, providing further content to deepen one’s
understanding of his Teachings and how to practice them successfully.
Detailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha
Observance is available in this same book series found in Chapter 74 of the book
“Realms of Existence” (Volume 11).
275


Chapter 63
Responsibilities of a Teacher
Monks, when a cattle worker possesses eleven factors, he is capable of
keeping and caring for a herd of cattle.
What eleven?
Here a cattle worker has wisdom of form, he is skilled in characteristics, he
removes flies’ eggs, he dresses wounds, he smokes out the sheds, he
knows the watering place, he knows what it is to have drunk, he knows the
road, he is skilled in pastures, he does not milk dry, and he shows extra
veneration to those bulls who are fathers and leaders of the herd.
When a cattle worker possesses these eleven factors, he is capable of
keeping and caring for a herd of cattle.
So too, Monks, when a Monk possesses these eleven qualities, he is
capable of growth, increase, and maturity in The Teachings and Discipline.
What eleven?
Here a Monk has wisdom of form, he is skilled in characteristics, he removes
flies’ eggs, he dresses wounds, he smokes out the sheds, he knows the
watering place, he knows what it is to have drunk, he knows the road, he is
skilled in pastures, he does not milk dry, and he shows extra veneration to
those elder Monks of long-standing who have long gone forth, the fathers
and leaders of The Community.
And how is a Monk skilled in characteristics?
Here, a Monk understands as it really is thus: ‘An unwise person is
characterized by his actions; a wise person is characterized by his actions.’
It is in this way that a Monk is skilled in characteristics.
And how does a Monk smoke out the sheds?
Here, a Monk teaches The Teachings to others in detail as he has heard it
and learned it.
It is in this way that a Monk smokes out the sheds.
276


And how does a Monk know the watering place?
Here, from time to time a Monk approaches those Monks who are learned,
heirs to the heritage, experts on The Teachings, experts on the discipline,
experts on the outlines, and inquires of them: ‘How is this, Venerable Sir?
What is the meaning of this?’ Those Venerable Ones then disclose to him
what has not been disclosed, clear up what is obscure, and dispel his
perplexity about numerous perplexing points.
It is in this way that a Monk knows the watering place.
And how does a Monk know what it is to have drunk?
Here, when The Teachings and discipline proclaimed by the Tathāgata is
being taught, a Monk gains inspiration in the meaning, gains inspiration in
The Teachings, gains joy connected with The Teachings.
It is in this way that a Monk knows what it is to have drunk.
And how does a Monk know the road?
Here, a Monk understands The Noble Eight Fold Path as it really is.
It is in this way that a Monk knows the road.
And how is a Monk skilled in pastures?
Here, a Monk understands The Four Foundations of Mindfulness as they
really are.
It is in this way that a Monk is skilled in pastures.
And how does a Monk not milk dry?
Here, when dedicated Household Practitioners invite a Monk to take robes,
almsfood, lodgings, and medicines and provisions for the sick, a Monk is
moderate in accepting donations.
It is in this way that a Monk does not milk dry.
277

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


In this Teaching from Gotama Buddha, he shares aspects of an Ordained Practitioner’s, or
Teacher’s, life practice that need to be developed to be able to grow, progress, and fulfill
their role within these Teachings and discipline.
And how is a Monk skilled in characteristics?
A Practitioner needs to understand what qualities are wholesome and unwholesome so
that one can actively apply energy and effort to cultivate the wholesome and eliminate the
unwholesome. And, it is not just one’s speech but also one’s actions that determine their
character.
Through improving one’s bodily, verbal, and mental conduct through practicing
wholesome conduct, one will experience beneficial outcomes in their life.
A Teacher is a role model for their Students and through practicing wholesome moral
conduct, their Students are able to model this conduct within their own practice. Without
a Teacher deeply learning The Teachings, they would have no ability to practice these
Teachings to cultivate the mind and their Students would not have a well developed
Teacher, who is their leader, to model their life practice.
And how does a Monk smoke out the sheds?
A Teacher should share The Teachings in the way that they were shared with them and led
to their Enlightenment. There is no situation or circumstance where a Teacher should
change The Teachings of The Buddha. Instead, they should deeply learn with The Words
of The Buddha, reflect on The Teachings, and practice The Teachings.
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As one observes the condition of the mind and their life gradually improving, they will
know the truth and acquire deep wisdom.
To be able to share these Teachings in a way that will produce Enlightenment for
countless individuals, these Teachings need to be shared in the way that The Buddha
shared them. There should be nothing added or taken away unless that is done by a new
Buddha.
By sharing The Teachings in this way, we can ensure that countless generations will be
able to learn, reflect, and practice these Teachings to progress to Enlightenment. The
entire world can attain Enlightenment through being guided by the life affirming wisdom of
The Buddhas who awakened to Enlightenment through their own independent journey,
dedicated the remaining time of their life to sharing these Teachings guiding countless
Practitioners to Enlightenment, and leaving these Teachings in a condition that they could
be continually shared, guiding countless more Practitioners to Enlightenment.
It is The Teachings of a Buddha that lead to Enlightenment, not modifications that are
made after their death.
And how does a Monk know the watering place?
A Teacher will need to continue their learning and development on The Path to
Enlightenment for their entire life. To be a wise and effective Teacher, one needs to first be
a highly developed Practitioner. Without a well developed practice of these Teachings that
lead to Enlightenment, one would be incapable of guiding others to Enlightenment as a
Teacher.
Therefore, one needs to continually seek guidance from their own Teacher to develop
their life practice and develop their ability to share these Teachings in beneficial ways that
help others attain Enlightenment.
A Teacher should never share anything that they do not know is 100% the truth through
development of their own practice and independent verification of the truth. This may
include the need to share with a Student that you do not know the answer to their
question and will get back with them after you consult with your own Teacher. If there is
no conceit in the mind or one is practicing towards the elimination of conceit, “I do not
know” is a valid answer.
Sharing untruthful and unverified Teachings would only cause harm to your own mind and
the mind of those who choose to learn without reflection and practice to independently
verify the truth to acquire wisdom. A Teacher will need to ensure they are not causing
harm within their life practice to include, not harming their Students through taking the
time, effort, energy, and resources to independently verify any and all Teachings they
choose to share. Sharing unverified Teachings would cause harm to Students and the
Teacher. A Teacher should consult with their own Teacher anytime they do not know the
answer to a question to ensure that they continue to develop their own practice, they are
not lying, and that they are not causing harm to their Students.
A Teacher will need the support of their own Teachers, therefore, maintaining healthy
relationships with one’s Teachers will be required to fully develop one’s own life practice
to attain Enlightenment and to be able to develop one’s abilities to share these Teachings
as a Teacher.
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And how does a Monk know what it is to have drunk?
A Teacher should be inspired, motivated, enthusiastic, and joyful towards The Teachings
of The Buddha. If one is experiencing Enlightenment, this is very easy to do.
The results of the Enlightened mind are beyond anything that one has experienced at any
time during their life. The mind is so peaceful, calm, serene, and content with joy, it is
steady and unshakable. It is a mental state that is completely unknown to an
unEnlightened being and as one experiences increased qualities of Enlightenment,
inspiration, motivation, enthusiasm, and joy are qualities that fill the mind.
Through practicing inspiration, motivation, enthusiasm, and joy, those around a Teacher
will learn to cultivate the qualities of inspiration, motivation, enthusiasm, and joy.
And how does a Monk know the road?
A Teacher will need to deeply understand The Eight Fold Path. An Enlightened being will
know The Eight Fold Path inside, outside, backwards, and forwards. They would be able
to easily discuss The Eight Fold Path (i.e. The Path to Enlightenment) with anyone who
seeks guidance to learn and practice these Teachings.
A wise Teacher will know that it is The Eight Fold Path that guides human and heavenly
beings to Enlightenment.
Without a deep understanding and practice of The Eight Fold Path, a Teacher would be
unable to attain Enlightenment or guide Students to Enlightenment. The Eight Fold Path is
the central and core Teaching of The Buddha and all Teachers will need to know this
Teaching inside, outside, backwards, and forwards. The Teachings on The Path to
Enlightenment interconnect with The Eight Fold Path in one way or another.
The Eight Fold Path is the map, the guidance, the way leading to the complete end of
discontentedness.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
And how is a Monk skilled in pastures?
The Four Foundations of Mindfulness is part of The Eight Fold Path and is a required
Teaching to attain Enlightenment. Without a well developed understanding and practice of
The Four Foundations of Mindfulness, a Teacher would be unable to attain Enlightenment
or guide Students to Enlightenment.
It is through observation of the mind and developing awareness of the bodily sensations,
feelings, condition of the mind, and mental objects that a Practitioner is able to uproot the
unwholesome and arise the wholesome to eliminate discontentedness and attain
Enlightenment.
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Detailed explanation of The Four Foundations of Mindfulness is available in this same
book series found in Chapter 5 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
And how does a Monk not milk dry?
Students will need to support Teachers through offerings and gifts. A Teacher will need to
accept offerings and gifts from their Students. But, in doing so, a wise Teacher needs to
understand how to ensure they are accepting donations without allowing their Students to
exhaust their resources.
Students should be taught the practice of generosity and creating merit, as they would be
unable to attain Enlightenment without these practices. But the practice of generosity and
creating merit needs to be taught and practiced as part of “the middle way”.
If a Student was to not provide offerings to their Teacher, the mind would retain its
selfishness and would not experience Enlightenment. If a Student was to provide
excessive offerings to their Teachers beyond their abilities, this would not allow them to
conduct their life in a way that provides the needed necessities to sustain their life.
A Teacher needs to understand this approach and provide guidance to Students while
also exercising discernment (i.e. wise decisions making) in accepting donations without
allowing their Students to exhaust their resources.
A Teacher will oftentimes have well developed knowledge of their Students’ life and
lifestyle. One should use this wisdom to guide their Students in how to practice
generosity and creating merit ensuring a Student finds “the middle way”.
And how does a Monk show extra veneration to those elder Monks of long-standing
who have long gone forth, the fathers and leaders of The Community?
Politeness, kindness, friendliness, and respect are core and central qualities of mind that
need to be cultivated by every Practitioner who chooses to progress towards
Enlightenment. Practitioners will need to develop the ability to practice these qualities of
mind with every individual they come into contact with. An Enlightened being will be
polite, kind, friendly, and respectful to everyone at all times. There is no situation or
circumstances where an Enlightened being would be impolite, unkind, unfriendly, or
disrespectful.
This is possible when a Practitioner eliminates all pollution of mind, and one will need to
gradually work in this direction.
A Teacher would find it extremely difficult to share these Teachings and benefit others if
their mind was polluted with craving, anger, and ignorance (unknowing of true reality) to
include The Ten Fetters. Therefore, a wise Teacher would focus on their own practice
ensuring they eradicate all fetters/taints/pollutions of mind through eliminating the
defilements.
This includes practicing loving-kindness openly and in private towards all individuals
including, senior Ordained Practitioners and senior Household Practitioners. These are
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the elders of The Community and will help a Teacher to develop their Community of
Practitioners through informal mentorship of newer members to one’s Community.
Through a Teacher practicing politeness, kindness, friendliness, respect, and loving-
kindness towards all senior members of The Community, these qualities of mind will be
developed within The Community among all their Students.
If we treat our elders politely, kindly, friendly, and respectful, this “supreme wisdom”
continues to be developed and cultivated within humanity and we can all experience
Enlightenment.
We “win” when we all “win”. We do not “win” until everyone attains Enlightenment.
Why Do The Teachings of The Buddha Flourish in Asia?
One of the major reasons we see The Buddha’s Teachings flourishing in Asia is due to the
high degree of appreciation, gratitude, support, and respect that is given to individuals
who choose to share The Teachings of The Buddha.
In order for The Teachings of The Buddha to flourish in the West and all other parts of the
world, we will need to look to Asia as a role model for these Teachings to be able to
become established and flourish.
Those who choose to share The Teachings of The Buddha, and are doing so in the way
that The Buddha taught, have no expectations of their Students. There is nothing that
they want from their Students. Instead, the Teachers who share these Teachings are only
doing so out of loving-kindness and compassion for others. Teachers are the guiding light
that help others to progress to improvements in the condition of the mind and their life.
Teachers are the lifeblood that ensures the wisdom of The Buddha can permeate into the
world and shine bright for everyone to progress to Enlightenment.
For a Teacher to be successful at helping others progress to Enlightenment, they would
need to be close to Enlightenment themselves or actually Enlightened. Without having
done the work on their own mind, they would not have the wisdom of how to help others
and guide them to Enlightenment.
To get to Enlightenment, an individual would need to have developed appreciation,
gratitude, support, and respect for The Teachings. Without these qualities, one would
never be able to experience the Enlightened mind.
Through Students choosing to have appreciation, gratitude, and respect for Teachers
while providing support to The Teacher and for The Teachings, then The Path to
Enlightenment can shine in the world and flourish.
More and more beings will be willing and able to teach. More and more beings can come
to understand The Path to Enlightenment and we will observe improvements within our
communities as more and more people experience liberation of mind, peace, joy,
Enlightenment which includes having love and kindness for “all beings”.
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Develop the mind to eliminate anger/hatred/ill will towards others. Learn how to
“love all beings” regardless of your disagreements, as disagreement is a normal
part of life - permanent agreement is not possible.
Choose “peacefulness” over hostility.
Choose “harmony” over division and separation.
Choose to have appreciation, gratitude, and respect towards Teachers and support The
Teachings to come into the world for your benefit and the benefit of others.
Living in a world of love and kindness is much more enjoyable than the opposite. Living in
Thailand, I have the opportunity to live in a world of love and kindness. I aspire for you to
experience what it feels like to live in a world of nothing but love and kindness.
We can only accomplish that goal when there is appreciation, gratitude, and respect for
Teachers and support for The Teachings.
Look to Asia as a role model for how they practice appreciation, gratitude, and respect
towards Teachers while providing support for The Teachings.
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Chapter 64
Who Should You Not Teach and
Who Should You Teach
Monks, someone with six features is unable to enter the sure path with
regards to skillful qualities, even when listening to the true Teachings.
What six?
When The Teachings and practice proclaimed by The Perfectly Enlightened
One is being taught
(1) they are not interested to listen
(2) they do not actively listen
(3) they do not apply effort to understand
(4) they learn the incorrect meaning
(5) they ignore the correct meaning
(6) they adopt views that contradict The Teachings.
Someone with these six features is unable to enter the sure path with regards
to skillful qualities, even when listening to the true Teaching.
Someone with six qualities is able to enter the sure path with regards to
skillful qualities when listening to the true Teachings.
What six?
When The Teachings and practice proclaimed by The Perfectly Enlightened
One is being taught
(1) they are interested to listen
(2) they actively listen
(3) they apply effort to understand
(4) they learn the correct meaning
(5) they ignore the incorrect meaning
(6) they adopt views that match with The Teachings.
Someone with these six qualities is able to enter the sure path with regards to
skillful qualities when listening to the true Teachings.
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(Reference: AN 6.88)


In this Teaching from Gotama Buddha, he shares in what situation an individual is able to
learn The Teachings to make improvements in their life and in what situation an individual
is unable to learn The Teachings to make improvements in their life.
If an individual is not interested to listen, does not actively listen, does not apply effort to
understand, learns the incorrect meaning, adopts the incorrect meaning, and adopts
views that contradict The Teachings, they are unable to develop their life practice. This
individual is not a Student. They have not chosen to actively learn, therefore, they will be
unable to make progress on The Path to Enlightenment.
However, if an individual is interested to listen, actively listens, applies effort to
understand, learns the correct meaning, adopts the correct meaning, and adopts views
that match with The Teachings, they are able to develop their life practice. This individual
is a Student. They have chosen to actively learn, therefore, they will be able to make
progress on The Path to Enlightenment.
It is impossible to force an individual to attain Enlightenment. Each individual needs to
choose to learn, reflect (i.e. independently verify), and practice The Teachings of The
Buddha to experience improvements to the condition of the mind and their life. Without
the willingness to learn, grow, and evolve, an individual would be unable to make
improvements on The Path to Enlightenment or progress to Enlightenment.
There is no part of The Path to Enlightenment that involves attempting to force
others to make progress on The Path to Enlightenment.
There are a million and one decisions that an individual would need to make in order to
progress to Enlightenment. You are unable to force an individual to be a Student of these
Teachings or to make progress on The Path to Enlightenment. Therefore, it would be
highly unbeneficial to even try and, it would be your own craving/desire/attachment to do
so.
Instead, you can invite and welcome people to learn, reflect, and practice. But, the choice
to do so or not is up to each individual.
A Teacher needs to ensure they are only sharing Teachings with individuals who have
chosen to actively learn and practice to improve the condition of their mind and their life.
Then, a person who has chosen to actively listen, learn, and practice could be considered
a Student and it would be wise to share these Teachings with them to help them progress
to Enlightenment.
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Now that you have completed reading (Volume 12) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
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Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
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Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
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David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
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The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
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- People can travel worldwide.
- Information can be shared worldwide in an instant.
- Commonly spoken language among a large percentage of the worldwide
population and this is only growing.
These criteria did not exist during the lifetime of Gotama Buddha and it is
only now that the world has come into an age where his original goal is
realistically possible.
But, during Gotama Buddha’s lifetime it seems they had something that we
may not have….
The people during Gotama Buddha’s lifetime had perseverance and
dedication to learning, reflecting, and practicing The Teachings to realize the
results of experiencing the Enlightened mind. They were not afraid of hard
work.
With our modern day conveniences, I am unsure how many people are
willing to apply their determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience the Enlightened mind.
When a being decides they are finished with the sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,
jealousy, resentment, etc., that is the time when one can turn towards The
Teachings and goal of experiencing Enlightenment.
Through each individual deciding to learn and practice The Teachings of
Gotama Buddha, as a collective world, our species will gradually evolve. We
evolve to a higher consciousness where we train the mind to not harm others
through our intentions, speech, nor actions.
Through each individual deciding to learn, reflect, and practice The
Teachings of Gotama Buddha, each person benefits and we all benefit as
there will be less and less harm in the world.
Through individuals deciding to focus on developing a comprehensive
approach to learning and practicing The Teachings of Gotama Buddha with
guidance from a Teacher, your life drastically improves and the entire world
improves essentially creating “heaven on earth”.
We do not need to “fix” the world. That is not the problem. The problem is
the unEnlightened mind does not understand The Natural Laws of Existence
and it is quite a struggle to live in a world that one does not understand.
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Through learning and practicing The Teachings of Gotama Buddha, a
Practitioner comes to deeply understand The Natural Laws of Existence to
acquire wisdom that will end the struggles and misery one may face on a
regular basis.
Are you ready to apply determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience Enlightenment?
If one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is
nothing to do.
But, if you are interested to eliminate these unwelcomed feelings from the
mind, then I suggest you turn towards The Path to Enlightenment and apply
your dedication and diligence to learning, reflecting, and practicing The
Teachings of Gotama Buddha.
And then, as all of humanity gradually experiences Enlightenment we will
have accomplished “the goal”.
“An entire species of Enlightened beings”.
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Why Have I Decided to Teach The Path to
Enlightenment as Taught by Gotama Buddha?
I have chosen to share these Teachings out of compassion for the world.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
And due to this compassion, it is important to share Teachings that are
based in wisdom, not belief.
There are countless traditions and ways of sharing those traditions
throughout the world. All of these, in one form or another, are essentially
sharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No
Harm and 3.) Be a Good Moral Person.
However, the way each tradition is shared and the clarity of those teachings
is unique to each tradition.
The Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)
over 2,500 years ago as documented in The Pāli Canon, is the most clear,
concise, and precise Teachings I have ever encountered that leads exactly
where he said they do, to Enlightenment.
The Enlightened mind is peaceful, calm, serene, and content with joy -
permanently. The Enlightened mind will no longer experience any discontent
feelings such as sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,
anxiety, etc.
This is accomplished through not believing The Teachings of The Buddha but
instead, through learning, reflecting, and practicing to discover the truth. The
mind can be trained to eliminate all the conditions that are causing it to be
stuck in the unEnlightened state. Through eliminating the pollution of mind
by training the mind, one can experience liberation of mind, freedom from
strong feelings, peace, Enlightenment.
The Buddha’s Teachings are the only Teachings that I have encountered that
do not rely on belief. With belief, one does not know what is true or false
because they are just believing. Instead, Gotama Buddha’s Teachings are
shared in such a way that, a Practitioner can investigate and examine them
to determine the truth which leads to wisdom and thus, Enlightenment. If one
was to only believe The Teachings of The Buddha, they could not acquire
wisdom nor attain Enlightenment.
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These Teachings are perfectly suited for today’s society where there is a
proliferation of misinformation and untruths. These Teachings, with guidance
from a Teacher, guide a Practitioner to independently discover the truth
through deeply investigating The Natural Laws of Existence (i.e. The
Teachings of The Buddha). Through doing this inner work on The Path to
Enlightenment, one can discover that these Teachings are the solution to the
challenges we experience in the world and the solutions of how to heal from
what hurt us so that we never need to hurt again. The mind can completely
and entirely eliminate 100% of all discontent feelings once it is Enlightened.
This cannot be accomplished through belief.
Instead, a Practitioner needs to be determined, dedicated, and diligent to
doing the inner work to develop the mind and progress towards the
Enlightened mental state by acquiring wisdom.
As far as I have discovered, there are no other teachings on the planet that
can guide an individual to the complete elimination of discontent feelings
through independently verifying the teachings to acquire wisdom. The
Buddha did something very unique during his lifetime that no other person or
Teacher has accomplished.
He independently attained Enlightenment, dedicated the rest of his life to
sharing his independently discovered Teachings guiding countless people to
Enlightenment, and he left his Teachings in such a condition that countless
more people have attained Enlightenment after his death. He meets all the
criteria of a true Buddha. Gotama Buddha was a true Buddha.
My work during this life has been to rediscover these Teachings, in such a
way, that they can now be shared worldwide in the international language of
English so that countless people all throughout the world can attain
Enlightenment during this lifetime and after my death.
The only way to accomplish this goal is to share Teachings that are not
based in belief but instead, are based in independently verifiable truth so that
a Practitioner can acquire wisdom.
These Teachings are clear, concise, and precise. They invite investigation
and examination. Through doing this work, one can gradually train the mind
to gradually practice these Teachings and gradually progress to
Enlightenment. As discontentedness is gradually diminished and then
eliminated from the mind, one can see the truth for themselves that these
Teachings work to guide one to Enlightenment.
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These Teachings lead exactly where Gotama Buddha said they do, to
Enlightenment, and through each individual choosing to attain
Enlightenment, humanity will evolve the human species and at the same time
create “heaven on earth”.
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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”?
1.) Largest Population of Theravada Buddhist Practitioners Anywhere in
the World: Thailand is the largest population of Theravada Buddhist
Practitioners and Teachers anywhere in the world. Theravada Buddhism
considers The Pāli Canon to be the original source Teachings of The Buddha
in The Words of The Buddha. Theravada Buddhism teaches the importance
of not changing The Teachings of The Buddha and practicing The Path to
Enlightenment as a Buddha has taught, without any modifications.
The Pāli Canon is an important text that should not be believed to be the true
Teachings of The Buddha but instead, one can learn, reflect, and practice to
independently verify The Teachings to acquire wisdom observing the truth in
The Teachings as the mind awakens and discontent feelings are gradually
diminished and ultimately eliminated.
Once I dedicate the remaining time of this life sharing these Teachings to
restore them back into the world, the Thai people and all other diligent
Students who choose to learn with me will not ever allow these Teachings to
be changed, modified, degraded, or lost over time. The Thai people and
diligent Students are well aware that since the lifetime of Gotama Buddha,
that is what has occurred and, through having these Teachings restored
during the remaining time of this life, the Thai people and diligent Students
will not allow this to occur again.
The Thai people will support these Teachings and ensure they continue to be
offered in the world for the benefit of “all beings” while being hosted in
Thailand and supported by dedicated Students from many international
locations.
These Teachings have existed in Thailand for 800-1200 years and they have
received significant support from countless people over many generations.
The Thai people understand just how impactful The Teachings of The
Buddha are to their society and for all of humanity. The Thai people can
observe my dedication and commitment to sharing these Teachings, and
where possible, they will support me in sharing these Teachings throughout
Thailand and throughout the world.
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