Chapter 9
Four Sources of Depletion and
Accumulation of the Wealth
The Four Sources of Depletion of the Wealth
Byagghapajja, the wealth thus amassed has four sources of depletion:
(1) womanizing,
(2) drunkenness (heedlessness),
(3) gambling,
(4) unwholesome friendship, unwholesome companionship, unwholesome
comradeship.
Byagghapajja, just as if there were a large reservoir with four inlets and four
outlets, and a man would close the inlets and open the outlets, and sufficient
rain does not fall, one could predict the water in the reservoir to decrease
rather than increase;
Byagghapajja, so the wealth thus amassed has four sources of depletion:
(1) womanizing,
(2) drunkenness (heedlessness),
(3) gambling,
(4) unwholesome friendship, unwholesome companionship, unwholesome
comradeship.
The Four Sources of Accumulation of the Wealth
Byagghapajja, the wealth thus amassed has four sources of accumulation:
(1) one avoids womanizing,
(2) one avoids drunkenness (heedlessness),
(3) one avoids gambling,
(4) one cultivates wholesome friendship, wholesome companionship,
wholesome comradeship.
Byagghapajja, just as if there were a large reservoir with four inlets and four
outlets, and a man would open the inlets and close the outlets, and sufficient
rain falls; one could predict the water in the reservoir to increase rather than
decrease,
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Byagghapajja, so the wealth thus amassed has four sources of
accumulation:
(1) one avoids womanizing,
(2) one avoids drunkenness (heedlessness),
(3) one avoids gambling,
(4) one cultivates wholesome friendship, wholesome companionship,
wholesome comradeship.
These are the four things that lead to the welfare and peacefulness of a
Householder in this very life.
(Reference: AN 8.54)


In this Teaching from Gotama Buddha, he shares Teachings of what would lead to the
depletion or accumulation of wealth.
The Teachings are exactly reversed in that which leads to the depletion of wealth, having
eliminated those in one’s life practice, will also lead to the accumulation of wealth.
It is womanizing, drunkenness (heedlessness), gambling, and having unwholesome
friendships that a Practitioner will experience loss of wealth. It is through eliminating these
same aspects of one’s life practice that they will experience the accumulation of wealth.
(1) First, “womanizing” is defined as “engaging in numerous casual sexual affairs with
women”. This relates to obsessing about and chasing after multiple partners for sexual
encounters. Doing so, would result in a lack of focus and attention on one’s life practice
and aspects of life that would produce wholesome benefits.
The desire to chase after and fulfill sexual desires would only serve to erode the condition
of the mind and one’s life.
Keep in mind, that Gotama Buddha was sharing this Teaching with a man who preferred a
female sexual partner but any Practitioner who would decide to prioritize sexual
encounters above wholesome activities that produce wholesome results would
experience lack of focus and concentration as the mind’s craving/desire/attachment
would obsess the mind.
Instead, a Practitioner who chooses to have sexual contact can do so while engaged in a
committed relationship with one partner rather than experience the difficulties and
unwholesome results of multiple partners and casual sexual encounters.
(2) Second, “drunkenness” or “heedlessness” is pursuing substances that cause
heedlessness. The meaning of “heedlessness” is: careless, thoughtless, inattentive, un-
calm, unaware, or unmindful.
Oftentimes, an individual can become addicted to substances that cause heedlessness
unaware how the unEnlightened mind chases after pleasant feelings of happiness,
excitement, elation, thrill, exhilaration, euphoria, etc. Craving lasting satisfaction an
unwise mind can turn to substances that cause heedlessness thinking they are going to
provide an escape from the struggles in life and an escape from the associated painful
feelings of sadness, anger, frustration, irritation, annoyance, guilt, shame, fear, stress,
anxiety, etc. What one will discover is that these substances only lead to continued
misery and problems making life worse not better. But, the ignorance (unknowing of true
reality) that exists in the unEnlightened mind oftentimes overpowers the mind taking an
individual deep into darkness through addiction to substances that cause heedlessness.
It is these Teachings which lead to an Enlightened mind that provide the escape from
discontentedness, not substances that cause heedlessness.
An individual who chooses to use substances that cause heedlessness will find that
Enlightenment is impossible until they choose to eliminate these substances from their life
becoming dedicated to improving their life practice. Further, as described in this
Teaching, an individual who chooses to pursue heedlessness through any and all
substances will find that depletion of wealth is one of the many unwholesome outcomes
as a result of choosing to ingest substances that cause heedlessness. The mind will
develop craving/desire/attachment to substances that cause heedlessness wasting time
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and money towards a temporary high that only ends in deep sorrows and despair with
increased difficulties and struggles in life.
The Buddha shares further Teachings on this topic in The Five Precepts. Detailed
explanation of 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, “gambling” is defined as betting a sum of money on a game of chance. The
Buddha shares that this would only lead to the depletion of wealth as the mind oftentimes
becomes so addicted to gambling that one finds themselves unable to support their basic
needs or they end up in significant debt.
Games of chance are such things as playing cards, dice, roulette, slot machines, animal
racing, sports betting, lotteries, and other similar type of games where one is placing a
wager with the anticipation of a potential favorable outcome of acquiring an increase in
the wager. A wager is often placed through an item of value such as money or another
valuable desirable item.
An individual who is gambling has craving/desire/attachment to money and wealth but it
is through the craving/desire/attachment for wealth that the individual will find themselves
depleted of wealth. The unwholesome decision to gamble will lead to the unwholesome
result of depletion of wealth along with other unwholesome outcomes shared in other
Teachings by The Buddha.
The danger to one’s mind through the activity of gambling goes beyond “games of
chance”.
Practitioners need to deeply examine their life practice to determine if their decisions to
participate in such things as day trading are being motivated by craving/desire/
attachment to money. Due to the readily available access to stock markets and other
online services, an individual can find that they are experiencing craving/desire/
attachment to money culminating in activities that can appear harmless but are actually
leading to the depletion of wealth and taking one further from the ultimate goal of the
Enlightened mind.
If one is performing constant trades through day trading activity with constant cravings to
check the markets and increase their money with little to no education in how the financial
markets function, these activities may not meet the definition of gambling but are
encouraging the same unwholesome activity in the mind in the same way as an addiction
to gambling. Gotama Buddha would not have had insight into the stock markets that exist
today and the technology to access those markets, but his Teachings on how to train the
mind to attain Enlightenment can be applied to what we are seeing available in modern
society.
If a Practitioner is constantly checking financial markets expecting gains for the sake of
immediate monetary compensation, this up and down stimulus in the mind being fueled
by craving/desire/attachment will inhibit a Practitioner from experiencing Enlightenment.
Instead, an educated investor who is wisely applying dedicated research to analyzing the
markets investing through well thought out decisions can experience Enlightenment.
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Educated investors apply wise decision making in the profession of financial investments
doing so through years of applied study and ethical guidelines through well understood
best practices among professional investors. They are basing their career on researching
and applying wise decisions to increase wealth through financial investments rather than
looking for an immediate or quick gain as a result of a “chance” to “win”.
Each Practitioner will need to analyze for themselves, while seeking guidance with a
Teacher, whether their decisions in various parts of their life amount to craving/desire/
attachment to money that can oftentimes be executed much like a gambler or are their
decisions based on educated wise decision making as part of a career choice that leads
to righteous wealth accumulation as part of Right Livelihood.
(4) Fourth, “unwholesome friendship, unwholesome companionship, unwholesome
comradeship” would influence a Practitioner towards unwholesome decisions leading to
unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will need to develop wholesome decision making
that leads to wholesome results. Through the new understanding a Practitioner is gaining
in these Teachings, they will need to review their decisions in the past to determine if
those same past decisions are still considered to be wise as it relates to friendships.
Holding onto relationships that are unwholesome can lead to further decline in one’s life
and lead to depletion of wealth. Through having unwholesome friendships, a Practitioner
will constantly find themselves in situations where money is needing to be spent to
resolve unwholesome decisions rather than being applied towards wholesome activities.
An individual may find themselves needing to pay money to individuals to resolve
personal disputes, governments for release from jail, legal fees, property damage or other
unwholesome results that need to be rectified that ultimately lead to a depletion of wealth.
The Buddha encourages and guides Practitioners that they can accumulate wealth
through avoiding casual sexual encounters through womanizing, drunkenness or
heedlessness, gambling, and cultivating wholesome friendships.
If you have chosen to do any of these in the past, you can always make wise decisions to
improve your life practice by eliminating the choices to womanize, become heedless,
gamble, or maintain unwholesome friendships. Through choosing to practice these
Teachings, one can observe the results for themselves as the condition of the mind and
your life gradually improves “leading to the welfare and peacefulness of a Householder in
this very life”.
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There are four things that lead to Householder's welfare and
peacefulness in future lives.
What four?
(1) Accomplishment in confidence,
(2) accomplishment in virtuous behavior,
(3) accomplishment in generosity, and
(4) accomplishment in wisdom.
(Reference: AN 8.54)
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Chapter 10
Four Things Leading to the Welfare and
Peacefulness in Future Lives
There are, Byagghapajja, these four (other) things that lead to a
Householder’s welfare and peacefulness in future lives.
What four?
(1) Accomplishment in confidence,
(2) accomplishment in virtuous behavior,
(3) accomplishment in generosity, and
(4) accomplishment in wisdom.
And what is accomplishment in confidence?
Here, a Householder is endowed with confidence. He places confidence in
the Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is
an Arahant, Perfectly Enlightened, accomplished in true wisdom and
conduct, fortunate, knower of the world, unsurpassed leader of persons to
be tamed, Teacher of heavenly beings and humans, the Fortunate One, The
Perfectly Enlightened One.
This is called accomplishment in confidence.
And what is accomplishment in virtuous behavior (moral conduct)?
Here, a Householder abstains from the destruction of life, from taking what is
not given, from sexual misconduct, from false speech, and from liquor, wine,
and intoxicants (substances that cause heedlessness), the basis for
heedlessness.
This is called accomplishment in virtuous behavior.
And what is accomplishment in generosity?
Here, a Householder resides at home with a mind free of the stain of
selfishness, freely generous, open-handed, joyful in letting go, one devoted
to charity, joyful in giving and sharing.
This is called accomplishment in generosity.
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And what is accomplishment in wisdom?
Here, a Householder is wise; he possesses the wisdom that discerns arising
and passing away, which is noble and penetrative, and leads to the complete
destruction of discontentedness.
This is called accomplishment in wisdom.
These are the four (other) things that lead to the welfare and peacefulness of
a Householder in future lives.
(Reference: AN 8.54)


In this Teaching from Gotama Buddha, he shares Teachings that directly relate to the
previous Chapter where he guides us in developing “wholesome friendships” with
individuals “who are accomplished in confidence, virtuous behavior (moral conduct),
generosity, and wisdom”.
This Chapter explains exactly what The Buddha taught regarding what is
“accomplishment in confidence, virtuous behavior, generosity, and wisdom” so that we
can develop these for our own life practice while also selecting wholesome friends who
are doing the same.
Through developing your own life practice to have “accomplishment in confidence,
virtuous behavior, generosity, and wisdom”, then, you will be better able to make wise
decisions within your own life and be able to make wise decisions of what friends to
include in your life. Without a Practitioner understanding these Teachings and then
practicing them closely, they would be lost and struggle to make wise decisions in their
life and to make wise decisions of which friends to include in their life.
(1) First, “accomplishment in confidence”, is described in this Teaching as having
confidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places
within his Teachings, he describes having confirmed confidence in The Buddha, The
Teachings, and The Community. Doing so, a Practitioner will then be able to eliminate the
fetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of
Enlightenment.
Confidence in The Buddha, The Teachings, and The Community and elimination of the
fetter of doubt is developed through learning, reflecting, and practicing these Teachings
to observe the results as the condition of the mind improves. There is no blind faith nor
belief in these Teachings.
Instead, a wise Practitioner will seek guidance with a Teacher to investigate The
Teachings and then implement them in daily life to experience the results of the condition
of the mind gradually improving. The gradual improvement in the condition of the mind is
observable by the Practitioner as they once experienced discontent feelings such as
anger which then moves to slight annoyance and then eventually no discontent feelings
are experienced whatsoever based on the same situation occurring in one’s life.
Observing this gradual decrease in strong feelings to the complete elimination of
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discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The
Community increases and all doubts are eliminated.
The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then
completely eliminated and will no longer arise helping to further liberate the mind.
(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through
The Five Precepts. Household Practitioners will typically learn and practice The Five
Precepts as basic moral conduct along with developing The Eight Fold Path in its entirety.
The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as
shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path
providing expanded content to describe Right Speech and Right Action.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(3) Third, “accomplishment in generosity” is an important Teaching on The Path to
Enlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/
attachment.
The problem that is causing the discontent mind is craving/desire/attachment. This is the
cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to
transform the unwholesome qualities of craving/desire/attachment using Breathing
Mindfulness Meditation and developing a practice of generosity.
A mind that is unable to give and share time, effort, energy, and resources with others
would be unable to attain Enlightenment as the mind is selfish. A Practitioner would
instead need to train the mind to “reside at home with a mind free of the stain of
selfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,
joyful in giving and sharing” so that it can let go of any accumulated selfishness
recognizing the interconnectivity of all beings.
A Practitioner can accomplish this through daily sharing in some of the most simple or
profound ways based on your own personal choices. Sharing of food, water, clothing,
shelter, or medical care with others can help improve the ability of others to sustain their
life while giving them the opportunity to learn and practice these Teachings. A Practitioner
can share their time, effort, energy, and resources to help others in the community
supporting the development of wholesome relationships with those around you. One
might even consider sharing a smile or a wave, with those who you come into contact
with, as a way of “letting go” and practicing loving-kindness and compassion.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
Detailed explanation of practicing generosity is available in this same book series found in
the book “Generosity” (Volume 13).
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(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the
unEnlightened mind. Through learning, reflecting and practicing these Teachings, a
Practitioner gains more clarity and insight into the wisdom of these life changing
Teachings.
A Practitioner will need to focus on establishing a well developed practice to include the
core and central Teachings shared by The Buddha on The Path to Enlightenment.
Those Teachings are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
The Buddha specifically speaks of “the wisdom that discerns arising and passing away”
which is The Universal Truth of Impermanence found in The Three Universal Truths. He
then goes on to explain that “accomplishment in wisdom” is the wisdom that “leads to
the complete destruction of discontentedness”. This requires deep and penetrative
understanding through a determined, dedicated, and diligent practice of these Teachings.
(A - H) mentioned in the above are the core and central Teachings that a Practitioner
would need to focus on to develop “penetrative wisdom” while seeking guidance from a
Teacher. Then, once well established in these Teachings, a Practitioner can gradually
move into deepening and expanding their life practice into the full spectrum of Teachings
shared by The Buddha. These core and central Teachings will guide a Practitioner in
establishing a foundation in these Teachings on The Path to Enlightenment to have
“accomplishment in wisdom”.
Lastly, while Gotama Buddha shares that “these are the four (other) things that lead to the
welfare and peacefulness of a Householder in future lives”, it should be made clear that
the goal of all Practitioners should be to learn and practice these Teachings in such a way
that there are no future lives by attaining Enlightenment. While Gotama Buddha shared
what would result in the welfare and peacefulness of a Practitioner in future lives, his
ultimate goal was to support Practitioners in the attainment of Enlightenment.
While a Buddha is going to explain what would lead to a better and improved rebirth in
future lives, their goal is to assist as many beings as possible to attain Enlightenment
eliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that
goal in mind, a Buddha also understands that not every Practitioner will attain
Enlightenment even in learning and practicing these Teachings directly with an actual
Buddha. So, it is important to share Teachings on The Path to Enlightenment that lead to
Enlightenment while also explaining what leads to an improved rebirth should a
Practitioner not attain Enlightenment.
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The foremost, the best, the preeminent, the supreme, and the finest
kinds of person who enjoy sensual pleasures is the one who seeks
wealth righteously, without violence, and having obtained it, makes
himself joyful and pleased;
and shares the wealth and does meritorious deeds; and uses that
wealth without being tied to it, obsessed with it, and blindly absorbed
in it, seeing the danger in it and understanding the escape.
(Reference: AN 10.91)
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Chapter 11
The Foremost, the Best, the Distinguished, the
Supreme, and the Finest Householder
Householder, the one enjoying sensual pleasures who seeks wealth
righteously, without violence, and makes himself joyful and pleased, and
shares it and does meritorious deeds, and uses that wealth without being
tied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it
and understanding the escape - he may be praised on four grounds.
The first ground on which he may be praised is that he seeks wealth
righteously, without violence.
The second ground on which he may be praised is that he makes himself
joyful and pleased.
The third ground on which he may be praised is that he shares the wealth
and does meritorious deeds.
The fourth ground on which he may be praised is that he uses that wealth
without being tied to it, obsessed with it, and blindly absorbed in it, seeing
the danger in it, and understanding the escape.
This person who enjoys sensual pleasures may be praised on these four
grounds.
This, Householder, is the foremost, the best, the distinguished, the supreme,
and the finest kind of person who enjoys sensual pleasures.
Just as from a cow comes milk, from milk curd, from curd butter, from butter
ghee, and from ghee comes cream-of-ghee, which is reckoned the foremost
of all these, so too, this kind of person who enjoys sensual pleasures is the
foremost, the best, the distinguished, the supreme, and the finest of all those
who seek wealth righteously, without violence, and having obtained it, makes
himself joyful and pleased; and shares the wealth and does meritorious
deeds; and uses that wealth without being tied to it, obsessed with it, and
blindly absorbed in it, seeing the danger in it, and understanding the escape.
(Reference: AN 10.91)


In this Teaching from Gotama Buddha, he shares wholesome qualities of a Household
Practitioner that are admired and considered to be praiseworthy.
He advises Household Practitioners to use wealth wisely “without being tied to it,
obsessed with it, and blindly absorbed in it”. Craving/desire/attachment to wealth can be
a significant challenge to overcome on The Path to Enlightenment.
We are often taught that wealth will bring happiness and people are taught to chase after
wealth. But, no matter how much wealth one acquires, if there is craving/desire/
attachment to wealth, one will never have enough. Oftentimes, human beings accumulate
wealth and are blindly tied to it, absorbed with the many pleasures one can acquire
through money. A person can also be obsessed with acquiring more and more wealth
with the accumulation of wealth supporting the ego finding it challenging to practice
generosity.
To experience Enlightenment, a Practitioner would need to “see the danger in it and
understand the escape”. If a Practitioner can observe the danger by being obsessed with
wealth and material gain, then they can more readily apply effort towards understanding
“the escape” from this obsession. Any obsession is a craving/desire/attachment and
would inhibit a Practitioner from attaining Enlightenment.
During Gotama Buddha’s lifetime, he did not allow Ordained Practitioners to come in
contact with silver or gold, essentially they were unable to acquire any currency or to
accumulate wealth in any way. Today, Ordained Practitioners would find it extremely
difficult to function in our society without being able to use money for certain aspects of
their life. Household Practitioners also require the use of money to conduct our life
activities. Due to the pleasures that money can bring, it is important to train the mind to
not seek pleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria,
etc.) through chasing after money, acquiring money, or accumulating money.
Understanding the escape from this craving/desire/attachment is to understand the
remedy for craving/desire/attachment as Breathing Mindfulness Meditation, practicing
generosity, identifying cravings through analysis of the mind, and a well developed
practice of The Eight Fold Path.
The Eight Fold Path is “the escape” from all discontentedness and is the escape from the
obsession formed in the mind towards wealth that would only inhibit a Practitioner from
experiencing liberation of mind.
Gotama Buddha provides four basic Teachings that a Household Practitioner can apply in
their need to acquire wealth and use it for beneficial purposes. And, in doing so, a
Household Practitioner practicing in this way could be admired for their dedication to
practicing these Teachings in this way.
(1) First, a Household Practitioner would seek wealth through righteous livelihoods that
does not cause any harm or is “without violence”. Gotama Buddha’s Teachings on Right
Livelihood as part of The Eight Fold Path provide guidance on how to practice Right
Livelihood. (See the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) in Chapter 5 for detailed Teachings on The Eight Fold Path and
Right Livelihood)
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Practicing Right Livelihood ensures a Practitioner is not causing harm through how they
choose to sustain their life and due to not causing harm through your livelihood, no harm
will be returned to you based on your livelihood.
(2) Second, a Household Practitioner would apply Right Effort to develop a mind that is
“joyful and pleased”. Complaining about life or complaining about others in the world
does not create a conducive environment around you where individuals would be
interested to participate with you as a personal or professional associate.
An Enlightened being will understand the challenges of life and know of the misery that
exists in the world but will see no benefit in constant discussions or random complaining
about the negative aspects of life. Instead, an Enlightened being will have concern for the
world but train the mind to have a positive outlook on life knowing that all beings attaining
Enlightenment is the solution to the individual and world problems we all face.
To accomplish that goal, each individual will need to focus on their own growth and
progress towards Enlightenment. Through each individual focusing on training the mind to
eliminate the taints/pollution/fetters in the mind, they will experience the transformation
from a negative and disgruntled outlook on life to a positive and uplifting demeanor that
will only serve to attract people towards you rather than repel them away from you.
Training the mind to be joyful and pleased at all times requires deep inner work that can
only be accomplished through your own individual efforts with guidance in these
Teachings with a Teacher. With a mind that is joyful and pleased permanently, there are no
goals or objectives that are unattainable.
(3) Third, a Household Practitioner can ensure they are not obsessed with wealth,
acquiring wealth, and accumulating wealth through giving and sharing in a well developed
practice of generosity through meritorious deeds.
It is through a regular practice of generosity, giving with your own hand, that the mind is
trained to “let go” of wealth and not hold it tightly allowing the mind to maintain its
obsession through craving/desire/attachment. An Enlightened being is able to be wealthy
as there is no harm in being wealthy. It is when the mind is obsessed with accumulation of
wealth and fulfilling selfish desires that will inhibit a Practitioner from attaining
Enlightenment.
A Practitioner should consider how to acquire life sustaining resources (food, water,
clothing, shelter, and medical care) through a righteous or proper livelihood that provides
benefit to the world rather than pursuing wealth just for the sake of pursuing wealth. A
wealthy individual who is deeply practicing these Teachings can be of much benefit to
humanity through finding ways to share their wealth in beneficial projects and programs
where they do not seek gain, but instead, are only interested in helping others.
Once a righteous livelihood is well established that is creating wealth, a loving, kind, and
compassionate Practitioner can choose to then find ways to benefit others through the
wealth they acquire rather than only fulfilling selfish desires. Based on a Practitioner’s own
personal goals and ambitions to help others through a well developed practice of
generosity, they can assist countless beings in uplifting their life.
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(4) Fourth, a Household Practitioner who is well established experiencing successful
wealth generation can easily become tied, obsessed, or blindly absorbed into continuous
accumulation of wealth rather than staying focused on developing their life practice
towards liberation of mind from craving, anger, and ignorance (unknowing of true reality).
A wise Practitioner will see the danger in allowing the mind to become obsessed with
wealth forming craving/desire/attachment knowing this will only cause the mind
discontentedness. They will need to deeply learn, reflect, and practice these Teachings to
understand the escape, and implement the solutions provided through Gotama Buddha’s
Teachings.
A Household Practitioner can find “the middle way” of acquiring wealth but also find
creative ways to share their wealth ensuring the mind does not hold on with craving/
desire/attachment causing discontentedness of mind.
Lastly, The Buddha compares the finest or foremost Household Practitioners to the
refinement of cow’s milk, something that his Students would be very familiar with during
their lifetime. He explains “just as from a cow comes milk, from milk curd, from curd
butter, from butter ghee, and from ghee comes cream-of-ghee” that the “foremost, the
best, the distinguished, the supreme, and the finest of all those” Household Practitioners
come from those “who seek wealth righteously, without violence, and having obtained it,
makes himself joyful and pleased; and shares the wealth and does meritorious deeds;
and uses that wealth without being tied to it, obsessed with it, and blindly absorbed in it,
seeing the danger in it, and understanding the escape”.
Additional Thoughts:
While there are many different levels of income across all populations of people, anyone
who is experiencing moderate to high levels of wealth can consider themselves fortunate
for the decisions they have made that led to increased amounts of wealth. While all
beings are experiencing the results of their own decisions in all parts of life, a conscious
Practitioner who has discovered methods of accumulating income beyond basic
necessities might consider using their time, effort, energy, resources, and knowledge to
help those who are less fortunate.
Many people across the world are affected by deep generational poverty. Many people do
not have the luxury to learn and practice these Teachings nor invest in life improving skills
to elevate their life. In some cases, there are people who only have the ability to focus on
acquiring their next meal which may or may not come to be. It is extremely difficult for
one who is only capable of focusing on acquiring their next meal to invest in life improving
skills that could elevate their life to better results including learning these Teachings. One
of the biggest myths in our society is that people in poverty are lazy or lacking education.
In many cases, they are only lacking opportunity and relationships with people who can
create those opportunities.
As a global society, we can find ways to encourage, motivate, and support individuals
who are less fortunate to help them elevate their life to overcoming generational poverty.
We can find ways to share our time, effort, energy, resources, and knowledge so that
people are secure in their basic life sustaining resources to provide them needed support
while they work towards developing their life practice and life skills to eliminate
generational poverty.
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This would involve kind, caring, and compassionate individuals to be creative in exploring
opportunities to share their time, effort, energy, resources, and knowledge with others
without any interest in their own gain, but instead, decide to help others because it is the
right thing to do to provide improved opportunities for others.
There are many people who quietly find ways to help others in the world without a need
for acknowledgement or publicity. There are many people who provide support and
donations in creative ways to help large numbers of people who are less fortunate. As you
learn and practice these Teachings as an independent life practice, a Practitioner cannot
help but observe how these Teachings significantly improve one’s life and there are many
beings in the world who do not have the luxury of time to sit and read a book such as
this. Instead, they are busy figuring out how to acquire their next meal or drink of water to
sustain them over the next few days which may be the only food and water they have
eaten for an extended period of time.
As we look for ways to practice generosity, while we need to support the continued
sharing of these Teachings in the world, we also need to find ways to support less
fortunate beings providing basic necessities to sustain life to afford the opportunity for
them to learn, reflect, and practice these Teachings.
A global humanity that is well liberated and awakened to Enlightenment will ensure the
safety, security, and peace of all living beings. A global humanity that is well liberated and
awakened to Enlightenment will ensure that poverty is eradicated through uplifting all
members of society by providing opportunities for all individuals to succeed in life. This
would require those who are more fortunate to initiate efforts that support and encourage
others in life without any regard for their own personal gain.
Through eliminating one’s own selfish desires to accumulate wealth for the sake of
accumulating wealth, we can put those resources to use providing opportunities for all
beings.
Having generated wealth, an individual can use their knowledge and wealth to provide
learning opportunities for massive numbers of people who can be uplifted through gaining
opportunities to succeed in life. This would require those who are more fortunate to set
aside any interest in personal gain and instead, focus on practicing loving-kindness,
compassion, and generosity with only one singular goal - helping humanity.
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Chapter 12
More Terrible and Frightful Than the Great Inferno
Monks, there exists a hell named the Great Inferno.
There, whatever form one sees with the eye is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever sound one hears with the ear is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever odor one smells with the nose is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever flavor one tastes with the tongue is undesirable, never desirable;
unlovely, never lovely; disagreeable, never agreeable.
Whatever physical object one touches with the body is undesirable, never
desirable; unlovely, never lovely; disagreeable, never agreeable.
Whatever mental object one recognizes with the mind is undesirable, never
desirable; unlovely, never lovely; disagreeable, never agreeable.
When this was said, a certain Monk said to The Perfectly Enlightened One:
That inferno, Venerable Sir, is indeed terrible; that inferno is indeed very
terrible. But is there, Venerable Sir, any other inferno more terrible and
frightful than that one?
There is, Monk.
‘But what, Venerable Sir, is that inferno more terrible and frightful than that
one?’
Those Ascetics or Brāhmins, Monk, who do not understand as it really is:
This is discontentedness,
This is the cause of discontentedness,
This is the elimination of discontentedness,
This is the way leading to the elimination of discontentedness - they delight
in volitional formations (choices/decisions) that lead to birth, in volitional
formations that lead to aging, in volitional formations that lead to death, in
volitional formations that lead to sorrow, grief, pain, displeasure, and despair.
75

Delighting in such volitional formations (choices/decisions), they generate
volitional formations that lead to birth, generate volitional formations that
lead to aging, generate volitional formations that lead to death, generate
volitional formations that lead to sorrow, grief, pain, displeasure, and despair.
Having generated such volitional formations (choices/decisions), they are
burnt by the inferno of birth, burnt by the inferno of aging, burnt by the
inferno of death, burnt by the inferno of sorrow, grief, pain, displeasure, and
despair.
They are not freed from birth, aging, and death; not freed from sorrow, grief,
pain, displeasure, and despair; not freed from discontentedness, I say.
(Reference: SN 56.43)


76

In this Teaching from Gotama Buddha, he shares how for one reborn into the realm of
hell, there are no agreeable forms, sounds, odors, flavors, physical objects, or mental
objects. He is explaining that all that is experienced through The Six Sense Bases is
disagreeable leading to dissatisfaction.
He explains that it is even more of a hell to exist in the world as a human being who does
not understand The Four Noble Truths (i.e. This is discontentedness, This is the cause of
discontentedness, This is the elimination of discontentedness, This is the way leading to
the elimination of discontentedness…).
Through not understanding and practicing The Four Noble Truths, a being will continue to
roam and wander in this life experiencing significant discontentedness of mind. One
might think of this as “hell on earth”.
One who does not understand and practice The Four Noble Truths will experience a mind
that will be constantly causing itself discontentedness on a continual and repeated basis
unable to understand or see clearly, how to eliminate the discontentedness.
As such, a being will continue to make choices and decisions (i.e. volitional formations)
that lead to continued rebirth experiencing sickness, aging, and death along with
discontentedness.
It is only when the mind attains Enlightenment through gradual training and gradual
practice that one experiences the liberation of Enlightenment. A Practitioner who attains
the first Stage of Enlightenment as a Stream-Enterer will no longer be “burnt by the
inferno of birth, burnt by the inferno of aging, burnt by the inferno of death, burnt by the
inferno of sorrow, grief, pain, displeasure, and despair”. They will no longer be subject to
rebirth in any of the lower realms.
An Enlightened being will no longer experience any rebirth in any realms experiencing
complete peace and tranquility for the rest of this life.
Detailed explanation on practicing The Four Noble Truths is available in Chapter 4 of this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
77

A wholesome person does not disclose the faults of others even when
asked about them, how much less then when not asked.
But when he is asked about them, then, led on by questions, he
speaks about the faults of others with gaps and omissions, not fully or
in detail.
It can be understood: This individual is a wholesome person.
(Reference: AN 4.73)
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Chapter 13
Four Qualities of a Wholesome Person
Monks, one who possesses four qualities can be understood to be a
wholesome person.
What four?
(1) Here, Monks, a wholesome person does not disclose the faults of others
even when asked about them, how much less then when not asked. But
when he is asked about them, then, led on by questions, he speaks
about the faults of others with gaps and omissions, not fully or in detail. It
can be understood: This individual is a wholesome person.
(2) Again, a wholesome person discloses the virtues of others even when
not asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about the
virtues of others without gaps and omissions, fully and in detail. It can be
understood: This individual is a wholesome person.
(3) Again, a wholesome person discloses his own faults even when not
asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about his own
faults without gaps and omissions, fully and in detail. It can be
understood: This individual is a wholesome person.
(4) Again, a wholesome person does not disclose his own virtues even when
asked about them, how much less then when not asked. But when he is
asked about them, then, led on by questions, he speaks about his own
virtues with gaps and omissions, not fully or in detail. It can be
understood: This individual is a wholesome person.
One who possesses these four qualities can be understood as a wholesome
person.
(Reference: AN 4.73)


In this Teaching from Gotama Buddha, he shares “Four Qualities of a Wholesome
Person”. These are not the “only” four qualities that determine whether you are practicing
in a wholesome way, but are four of “the” qualities of a wholesome person.
(1) First, a wholesome person would not speak of a person’s faults or mistakes. Instead,
they would keep those to themselves without a desire to share them with others. To
openly share the faults or mistakes of others would be to gossip and that will only lead to
their harm, thus, this harm will come back to you. If you gossip about others, it is only a
matter of time before people decide to gossip about you.
A wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if
what is potentially being shared is true, it is unbeneficial to share the faults and mistakes
of others so, why share them?
The only situation one might choose to share faults and mistakes of others is “when he is
asked about them, then, led on by questions”. This might occur in an employment or
educational situation when you are asked for an assessment of someone’s performance.
If asked, a wholesome person would “speak about the faults of others with gaps and
omissions, not fully or in detail”. A wise Practitioner might choose to share selective
challenges with the employee or Student as a way to help them improve in the new
opportunity they are moving into. Faults and mistakes should not be shared with
malicious intent or to harm the other person but only in an encouraging and positive way
to help them continue to grow in their life.
Since you are not perfect, it is not wise to speak of others as if they should be perfect.
Instead, when asked and you are speaking with all the other factors of Right Speech,
share areas for improvement, if any, so that the individual can continue to progress in life.
(2) Second, a wholesome person would speak of the “virtues of others even when not
asked about them” and “when asked”. In doing so, a wise Practitioner would speak about
all of a person’s positive qualities “without gaps and omissions, fully and in detail”.
An Enlightened mind can see the positive and beneficial qualities of everyone. While there
may be areas for improvement, all people have positive qualities that can be shared.
When in a situation to share someone’s “virtues”, you can feel comfortable in sharing
those as a way to bring people together and not separate people.
As described in the prior example, if asked to discuss a person’s faults or mistakes in an
employment or educational situation, share those as needed in a positive way but also
include the positive qualities or virtues of the individual as well. Be sure to provide a
balanced and well rounded perspective that helps the individual continue to grow and
progress in life.
If you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing
at all.
80


(3) Third, a wholesome person would speak of their own faults and mistakes, when
appropriate and when asked “without gaps and omissions, fully and in detail”.
You do not need to share this information unless it is appropriate in a given situation.
Being unwilling to share your own faults or mistakes would tend to indicate there is ego
present in the mind. To eliminate the ego, a Practitioner would need to be comfortable
with understanding and sharing their faults and mistakes as appropriate in a given
situation. An Enlightened being would need to have eliminated the ego to attain
Enlightenment, and being willing and able to disclose your own faults and mistakes will
help the mind practice being humble.
(4) Fourth, a wholesome person does not disclose his own “virtues even when asked
about them” and definitely not when not asked about them. Should a Practitioner choose
to speak glowingly of their own virtues when not asked about them, this would be
arrogant, prideful, and boastful indicating that there is ego present in the mind. Doing so,
an individual is typically rejected by others as arrogance, pride, and being boastful only
serves to separate you from others making it difficult to have wholesome relationships.
When asked about your own virtues, The Buddha shares that one should speak “with
gaps and omissions, not fully or in detail”. Doing so, one is practicing being humble and
“down to earth” rather than arrogant, prideful, or boastful.
If the mind is eager to speak of your own virtues, this is due to the ego and will only result
in unwholesome results. A wise being only needs to walk with wisdom and a smile. A
wise being does not have the desire for admiration of others with desire for others to
acknowledge their wisdom. When you know the truth and have acquired wisdom, you
know that for yourself and do not need others’ validation. A wise Practitioner has already
independently verified the truth to acquire wisdom and have validated that wisdom on
their own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is
boastful due to the acquired wisdom, it will only serve to push people away from you.
In summary, speak of others in positive ways and only share beneficial thoughts on
improvements one might consider when asked while adding in a person’s virtues.
Never speak of another person’s faults or mistakes when not asked and when asked, only
in appropriate settings like employment or educational settings.
Speak of your own positive qualities when asked and when appropriate never being
arrogant, prideful, or boastful. There is no need to speak of your positive qualities at any
other time unless asked and in doing so, one should practice being humble without a
need to share every single detail unless needed for employment or educational settings.
And even in those settings, you will find being humble will have the most beneficial
outcome.
This Teaching is shared to help you develop your own wholesome qualities not to be used
for you to judge if others are or are not wholesome. These Teachings are for your own
personal growth on The Path to Enlightenment and at no time should a Practitioner judge
others looking down on them with arrogance or pride. Doing so would only harm your
own mind.
81


An unwholesome person discloses the faults of others even when not
asked about them, how much more then when asked.
But when he is asked about them, then, led on by questions, he
speaks about the faults of others without gaps or omissions, fully and
in detail. It can be understood: This individual is an unwholesome
person.
(Reference: AN 4.73)
82


Chapter 14
Four Qualities of an Unwholesome Person
Monks, one who possesses four qualities can be understood to be an
unwholesome person.
What four?
(1) Here, Monks, an unwholesome person discloses the faults of others even
when not asked about them, how much more then when asked. But
when he is asked about them, then, led on by questions, he speaks
about the faults of others without gaps or omissions, fully and in detail. It
can be understood: This individual is an unwholesome person.
(2) Again, an unwholesome person does not disclose the virtues of others
even when asked about them, how much less then when not asked. But
when he is asked about them, then, led on by questions, he speaks
about the virtues of others with gaps and omissions, not fully or in detail.
It can be understood: This individual is an unwholesome person.
(3) Again, an unwholesome person does not disclose his own faults even
when asked about them, how much less then when not asked. But when
he is asked about them, then, led on by questions, he speaks about his
own faults with gaps and omissions, not fully or in detail. It can be
understood: This individual is an unwholesome person.
(4) Again, an unwholesome person discloses his own virtues even when not
asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about his own
virtues without gaps and omissions, fully and in detail. It can be
understood: This individual is an unwholesome person
One who possesses these four qualities can be understood to be an
unwholesome person.
(Reference: AN 4.73)


In this Teaching from Gotama Buddha, he shares “Four Qualities of an Unwholesome
Person”. These are not the “only” four qualities that determine whether you are practicing
in an unwholesome way, but are four of “the” qualities of an unwholesome person.
(1) First, an unwholesome person would speak of a person’s faults or mistakes. They
would share those openly with a desire to harm others. To openly share the faults or
mistakes of others would be to gossip and that will only lead to their harm, thus, this harm
will come back to you. If you gossip about others, it is only a matter of time before people
decide to gossip about you.
A wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if
what is potentially being shared is true, it is unbeneficial to share the faults and mistakes
of others so, why share them?
The only situation one might choose to share faults and mistakes of others is “when he is
asked about them, then, led on by questions”. This might occur in an employment or
educational situation when you are asked for an assessment of someone’s performance.
If asked, an unwholesome person would “speak about the faults of others without gaps
and omissions, fully and in detail”. An unwise Practitioner might choose to share others’
faults with harmful intent sharing every detail their mind can remember in an attempt to
cause harm. This harm will only come back to harm you so a wise Practitioner would not
choose to speak in this way. Faults and mistakes should not be shared with malicious
intent or to harm the other person but only in an encouraging and positive way to help
them continue to grow in their life.
Since you are not perfect, it is not wise to speak of others as if they should be perfect.
Instead, when asked and you are speaking with all the other factors of Right Speech,
share areas for improvement, if any, so that the individual can continue to progress in life.
(2) Second, an unwholesome person would not speak of the “virtues of others even when
asked about them” and “when not asked”. In doing so, an unwise Practitioner would
speak about a person’s positive qualities “with gaps and omissions, not fully or in detail”.
An Enlightened mind can see the positive and beneficial qualities of everyone. While there
may be areas for improvement, all people have positive qualities that can be shared.
When in a situation to share someone’s “virtues”, you can feel comfortable in sharing
those as a way to bring people together and not separate people. An unwholesome
person would be looking to separate people with harmful speech.
As described in the prior example, if asked to discuss a person’s faults or mistakes in an
employment or educational situation, share those as needed in a positive way but also
include the positive qualities or virtues of the individual as well. Be sure to provide a
balanced and well rounded perspective that helps the individual continue to grow and
progress in life.
If you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing
at all.
84


(3) Third, an unwholesome person would not speak of their own faults and mistakes,
when appropriate and when asked “with gaps and omissions, not fully or in detail”.
You do not need to share this information unless it is appropriate in a given situation.
Being unwilling to share your own faults or mistakes would tend to indicate there is ego
present in the mind. To eliminate the ego, a Practitioner would need to be comfortable
with understanding and sharing their faults and mistakes as appropriate in a given
situation. An Enlightened being would need to have eliminated the ego to attain
Enlightenment and being willing and able to disclose your own faults and mistakes will
help the mind practice being humble.
(4) Fourth, an unwholesome person does disclose his own “virtues even when not asked
about them” and when asked about them. Should a Practitioner choose to speak
glowingly of their own virtues when not asked about them, this would be arrogant,
prideful, and boastful indicating that there is ego present in the mind. Doing so, an
individual is typically rejected by others as arrogance, pride, and being boastful only
serves to separate you from others making it difficult to have wholesome relationships.
When asked about your own virtues, The Buddha shares that an unwholesome person
would speak “without gaps and omissions, fully and in detail”. Doing so, one is practicing
being boastful and with craving to share their own virtues rather than being humble and
“down to earth”.
If the mind is eager to speak of your own virtues, this is due to the ego and will only result
in unwholesome results. A wise being only needs to walk with wisdom and a smile. A
wise being does not have the desire for admiration of others with desire for others to
acknowledge their wisdom. When you know the truth and have acquired wisdom, you
know that for yourself and do not need others’ validation. A wise Practitioner has already
independently verified the truth to acquire wisdom and have validated that wisdom on
their own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is
boastful due to the acquired wisdom, it will only serve to push people away from you.
In summary, speak of others in positive ways and only share beneficial thoughts on
improvements one might consider when asked while adding in a person’s virtues.
Never speak of another person’s faults or mistakes when not asked and when asked, only
in appropriate settings like employment or educational settings.
Speak of your own positive qualities when asked and when appropriate never being
arrogant, prideful, or boastful. There is no need to speak of your positive qualities at any
other time unless asked and in doing so, one should practice being humble without a
need to share every single detail unless needed for employment or educational settings.
And even in those settings, you will find being humble will have the most beneficial
outcome.
This Teaching is shared to help you develop your own wholesome qualities not to be used
for you to judge if others are or are not wholesome. These Teachings are for your own
personal growth on The Path to Enlightenment and at no time should a Practitioner judge
others looking down on them with arrogance or pride. Doing so would only harm your
own mind.
85


The Dangers of Gossip and Slander - Proceed with Caution
In order to attain Enlightenment, an individual would need to eliminate gossip and slander
from their life practice.
As long as one is gossiping and slandering, the mind is still polluted with craving, anger,
and ignorance (unknowing of true reality), which are described as The Three Poisons, The
Three Unwholesome Roots, or The Three Fires and will lack the ability to experience
Enlightenment.
As part of The Eight Fold Path, The Path to Enlightenment, The Buddha taught as part of
Right Speech to eliminate gossip and slander in order to move the mind towards
Enlightenment.
But why?
Let me help you understand…
1.) Choosing to Gossip and Slander: If one is choosing to gossip and slander, the mind
has craving, anger, and ignorance (unknowing of true reality). These poisonous states of
mind hinder one from experiencing the peace, calm, serenity, contentedness and joy of
the Enlightened mind.
If you are choosing to gossip and slander, this means that the mind “wants” something
specific (i.e. craving/desire/attachment), it has anger/hatred/ill will towards others, and
this is due to the mind’s ignorance (unknowing of true reality) of The Natural Laws of
Existence (i.e. The Natural Law of Kamma) and not being able to practice them in a way
that would lead to your own Enlightenment. The mind is polluted and struggling in the
world and will experience unwholesome results (i.e. unwholesome Kamma).
If you are choosing to gossip and slander, that means you are putting harm into the world,
thus, harm will come to you due to The Natural Law of Kamma. As you choose to gossip
and slander others, these harms will come back to you in multiple ways.
- It is only a matter of time before people will gossip and slander you.
- Hearing the gossip and slander, and knowing who it has come from, individuals might
cause you bodily harm, injury, or death.
- You damage your own reputation through others understanding that you are choosing
to speak in unwise, unwholesome, and harmful ways.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are gossiping and
slandering, knowing that it is only a matter of time before you do the same to them.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- People will have a lack of trust and respect for you as they know that you gossip and
slander, thus, hindering your ability to be successful in life.
- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one
might find they have negative self-talk that degrades the way they view themselves
and others hindering the mind from practicing loving-kindness and compassion with
“all beings”.
86


These are just a handful of the challenges and difficulties one will experience when they
choose to gossip and slander others, thus, it would be wise to never gossip and slander.
If you have done this in the past, you can train your mind to eliminate this destructive
conduct so that you are no longer choosing to gossip and slander helping you get closer
to Enlightenment.
The Eight Fold Path will guide you in being able to train the mind to accomplish this goal.
It is important to learn, reflect, and practice The Eight Fold Path to gradually develop your
life practice and eliminate gossip/slander.
2.) Listening to Gossip and Slander: If you only listen to gossip and slander, this is still
destructive to your own mind. You are taking in negative content that negatively effects
the mind. Gossip and slander is most often untrue, thus, the mind will be forming
perceptions and making decisions based on untruths leading to unwholesome results (i.e
unwholesome Kamma).
Perceptions: a belief or opinion based on how things seem.
Listening to gossip and slander means that people around you will understand that you
are open to receiving their unwise, unwholesome, and harmful speech. This means, that
they will continue to come to you with gossip and slander.
Water flows in the path of least resistance. The same is true about unwise, unwholesome,
and harmful speech to include gossip and slander. People will know your mind is open to
gossip and slander and they will seek you out for a continuous bombardment of negative,
unwise, unwholesome, and harmful speech putting yourself in a continuous position of
destruction and erosion of the quality of your mind.
If you are listening to gossip and slander, that means you are accepting and receiving
harmful speech from the world, thus, harm will come to you due to The Natural Law of
Kamma. As you choose to listen to gossip and slander, these harms will be experienced.
- It is only a matter of time before people will gossip and slander you.
- The mind will continue to take in negative content about others and form a negative
view of others further rooting anger/hatred/ill will into the mind hindering it from
experiencing liberation, freedom from strong feelings, peace, and Enlightenment.
- You damage your own reputation through others understanding that you are choosing
to listen to unwise, unwholesome, and harmful speech of others.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are listening to gossip
and slander, knowing that an individual circulates in unwise and unwholesome
relationships.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- People will have a lack of trust and respect for you as they know that you are a listener
of gossip and slander, thus, hindering your ability to be successful in life.
87


3.) Telling Others Who Is Gossiping and Slandering Them: If you listen to gossip and
slander and then carry that forward as a messenger to others, informing them of the
gossip and slander you are listening to, you are now choosing to gossip and slander.
People oftentimes shoot a messenger.
While you are putting yourself in the position of being a messenger, the individual who
you are sharing this with is most likely going to get angered, frustrated, irritated, annoyed,
etc. and potentially blame you for their painful feelings. You are going to be viewed as a
“trouble maker” as you are putting yourself in a position of spreading the gossip and
slander through gossiping and slandering.
While you may think that telling others who is gossiping and slandering them and what is
being said as helping, what is truly happening is that you are helping to spread the gossip
and slander through gossip and slander, creating opportunity for continued challenges
and difficulties in relationships. You are ensuring that the problems only continue rather
than allowing the gossip and slander to be buried and to die.
If you are sharing gossip and slander around your community thinking this is going to
improve things, you are essentially throwing garbage around your community hoping that
it will become more clean.
This is an unwise decision that would lead to unwholesome results (i.e. unwholesome
Kamma).
If you are spreading gossip and slander, that means you are putting harm into the world,
thus, harm will come to you due to The Natural Law of Kamma. As you choose to spread
gossip and slander, these harms will come back to you in multiple ways.
- It is only a matter of time before people will gossip and slander you.
- Hearing the gossip and slander, and knowing who it has come from, individuals might
cause you bodily harm, injury, or death.
- You damage your own reputation through others understanding that you are choosing
to speak in unwise, unwholesome, and harmful ways.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are gossiping and
slandering, knowing that it is only a matter of time before you do the same to them.
- People will have a lack of trust and respect for you as they know that you gossip and
slander, thus, hindering your ability to be successful in life.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one
might find they have negative self-talk that degrades the way they view themselves
and others hindering the mind from practicing loving-kindness and compassion with
“all beings”.
88


4.) Hearing Gossip and Slander: While it is wise to remove yourself from a situation
where people are gossiping and slandering, thus, individuals will come to understand that
you are not a receiver of unwise, unwholesome, and harmful speech, it is not possible to
control others. Therefore, as you are making this transition away from gossip and slander,
people might come to you and start gossiping and slandering others without you being
able to readily and easily move away. Therefore, you might hear some gossip and slander
for a period of time until you are determined, dedicated, and diligent enough that those
around you understand you are not an outlet for their unwise, unwholesome, and harmful
speech to include, gossip and slander.
Upon hearing gossip and slander it is important to do the following:
A.) Do not acknowledge or confirm the gossip and slander. Do not give any indication that
the gossip or slander is welcomed, appreciated, or well received. There is no need to be
harsh or hostile, just ensure there is no indication from you that the gossip and slander is
well received.
B.) Take action to move away from the speaker by excusing yourself from the
conversation and situation. Over time, people will come to know that you do not stay and
listen to gossip and slander and they will be less and less likely to seek you out for their
gossip and slander. This will take time and those individuals will most likely gossip and
slander about your new choices. This is the results of your decisions of having existed in
conversations, situations, and relationships with repeated gossip and slander. But, this is
the only way to extinguish the unwholesome results of your decisions and you will need
to experience the results of your past decisions that were unwise (i.e. old unwholesome
Kamma).
You will need to move away and distance yourself from the gossip and slander, otherwise,
it is only going to continue with significant results impacting your life. If others choose to
gossip and slander you, be unaffected and choose to move forward in life understanding
you need to extinguish the unwise decisions that have been leading to the unwholesome
results you are experiencing and this may include, moving on from old relationships
forming new and healthier relationships where gossip and slander does not exist. If you
are clinging to relationships, this can be challenging. But, you will need to train the mind
to “let go” and “move on” from these relationships, otherwise, you will be “stuck” in
continuous harmful experiences producing unwholesome results.
C.) If you heard something from others that can negatively affect your relationships with
people, it is possible to ask questions of others to inquire whether what you heard is true
or false without exposing who you heard it from or that it is gossip/slander that you have
been exposed to. You can skillfully ask questions of an individual that you heard the
gossip and slander about, to understand what is true or false.
If needed and as another option, you can completely ignore the gossip/slander entirely,
not allowing it to affect your personal and professional relationships which would be very
wise. Put it out of the mind not allowing it to settle into the mind. But, if you have retained
the gossip and slander and need a conversation to clarify what you understand, you
could ask skillful questions to the individual who was gossiped/slandered rather than
allow the mind to cling to its perceptions. You can discover the truth through asking
questions and pursue understanding so that you are not clinging to perceptions, thus,
eroding and destroying the quality of your mind.
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Perceptions: a belief or opinion based on how things seem.
In effect, view gossip and slander as unwise, unwholesome, and untrue as the individual
who is gossiping and slandering has destructive goals with ill will and is attempting to
damage relationships. It would be unwise to associate with an individual who is looking to
damage relationships as you will eventually find yourself on the receiving end of their
efforts to separate people and damage reputations.
An Enlightened being would be interested in bringing people together, not creating
division and separation. Enlightened beings are interested in harmony not division.
Who you choose to associate with as friends and colleagues has a direct effect on your
ability to function in the world through wise decisions leading to wholesome results. If you
continue to gossip/slander, listen to gossip/slander, spread gossip/slander, or associate
with people who gossip/slander, you will experience continued struggles and difficulties in
life as you are negatively impacted by this unwise, unwholesome, and harmful speech.
If you choose to swim in a dirty pool, you are going to get filthy while regretting your
decision to not find a pool that has clean water. So empty the dirty pool and fill it up with
clean water then, you will be able to enjoy a refreshing swim.
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It is, Monks, when concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) has been developed and cultivated
that no shaking or trembling occurs in the body, and no shaking or
trembling occurs in the mind.
(Reference: SN 54.7)
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Chapter 15
With an Unaffected Mind
Residing Compassionate
Phagguna, if anyone speaks critical in your presence, you should abandon
any desires and any thoughts based on the household life.
And herein you should train thus: My mind will be unaffected, and I shall
speak no evil words; I shall reside compassionate for his welfare, with a mind
of loving-kindness, without inner hate. That is how you should train,
Phagguna.
If anyone should give you a blow with his hand, with a clod, with a stick, or
with a knife, you should abandon any desires and any thoughts based on the
household life.
And herein you should train thus: My mind will be unaffected, and I shall
speak no evil words; I shall reside compassionate for his welfare, with a mind
of loving-kindness, without inner hate.
That is how you should train, Phagguna.
(Reference: MN 21)


In this Teaching from Gotama Buddha, he shares how a Practitioner should train the mind
to be unaffected by influences from others while always maintain a practice of 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.
The Buddha explains that if one criticizes you or even hits you “with his hand, with a clod,
with a stick, or with a knife” to “reside compassionate for his welfare, with a mind of
loving-kindness, without inner hate”.
With this said, one will need to understand that it is possible to protect the physical body
from physical harm from others while maintain a mind that has loving-kindness and
compassion.
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Defense and Protection
There may come a time in life where you need to defend the body from an attacker.
Should you find the body in this situation, it is understandable if the decision is to defend
against bodily harm in that immediate moment to protect the body or the safety of those
around you.
However, keep in mind that there are many choices and decisions that can be made each
day to ensure we do not find ourselves in a situation where the body is attacked. Having a
well developed mind and purity of mind is your first line of defense and protects the body
from negative events and experiences (i.e. unwholesome Kamma).
If the body is being attacked due to your speech or actions, that is Kamma and due to
your speech and actions, another person has chosen to attack the body. To avoid this,
practice The Eight Fold Path as your “life practice” to extinguish all unwholesome Kamma
production.
If you find yourself in an unprovoked attack and you can get away to avoid the situation,
you should. A person with no ego would have no interest to stand and fight for the sake
of fighting, but instead, would prioritize safety of the physical body to continue life over
protection of the ego. However, removing the body from the situation is not always
possible. If you need to defend the body in that immediate moment to be safe, you can.
If there is a way for you to defend against bodily harm without killing the attacker, that
would be best but not always possible. Defend the body with as little harm to another
being as possible while ensuring the body is safe and protected. Do not prolong the
defense and only apply as much force as required to provide for your immediate safety
and the safety of those around you.
How can one embody non-resistance, yet still take action to affect social change in
activities such as protesting?
It is important to establish in the mind that the goal of The Path to Enlightenment is to
train one’s own mind and develop one’s own life practice. Through learning, reflecting,
and practicing these Teachings, one comes to deeply understand The Natural Laws of
Existence being able to no longer struggle in the world through the “unknowing of true
reality”. Through gaining wisdom, one awakens the mind and can function peacefully and
harmoniously in the world with “all beings”.
Our goal on The Path to Enlightenment is to train our own mind, not to change others.
This is really important to deeply establish in the mind through multiple days, weeks,
months, and years of practice, while seeking guidance with a Teacher.
With that said, that does not mean one is unable to help the world to improve. But
through developing one’s own life practice of these Teachings, then a Practitioner will
deeply understand that the struggles and difficulties that everyone with an unEnlightened
mind is facing is….
Craving, Anger, and Ignorance (unknowing of true reality).
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The true problem is deeply rooted in each person’s individual mind and the only solution
is for each person to decide to train their own mind. That cannot be forced onto others
and be successful. People need to be invited to make those improvements with the
guidance and resources being provided as one chooses to step forward to learn, reflect,
and practice, improving the condition of one’s own mind and life.
The primary problem that is keeping the mind in the unEnlightened state is ignorance
(unknowing of true reality), a lack of wisdom. This is why beings struggle in the world,
making decisions that lead to unwholesome results (i.e. unwholesome Kamma).
So, if one is going to create events where they are looking to help other members of
society to understand and improve, one would need to incorporate into the event the
ability to share “wisdom” with those who are choosing to participate. Wisdom is the
antidote to ignorance (the unknowing of true reality).
Practitioners can come to understand that their goal is not to go into the world attempting
to force others to change or do anything particular but instead, that we can host events
that are enjoyable, inviting others to join, while providing an opportunity to learn and
gaining wisdom to improve one’s life through their own improved decision making based
on wisdom.
If we are just protesting, without the component of educating others who choose to learn,
then there can be no improvements. Protesting without education just looks like
complaining and attempting to force one’s own desires onto others.
If we are just protesting, which sometimes might include destruction of property,
inconveniencing others, and inhibiting others to move about the world to handle their
daily affairs, then we are causing harm to others and not practicing wholesome conduct
that would produce wholesome results (i.e. wholesome Kamma). We are part of the
problem, not the solution to the problem.
Protesting which includes destruction of property, inconveniencing others, and
inhibiting others to move about the world to handle their daily affairs, distracts from
the goal of providing the ability for others to acquire understanding and wisdom.
The true message of the protest gets lost in the story about how destructive people
were and how much damage was caused to the community. To be effective, a
protest needs to be conducted peacefully, with non-violence, and without harming
others, that is what will produce the best results.
When I think of an individual who was able to create massive amounts of good in the
world through peaceful and non-violent events, I look to Martin Luther King Jr. He
provided leadership to organize events that were non-violent, attracting large numbers of
people from all diverse areas of the globe. He brought attention to his cause through
providing the ability for large numbers of people to assemble and walk together in
peaceful and non-violent ways, with no interest to cause harm to others. As part of his
events, he would typically deliver a “speech” (i.e. a discourse) sharing wisdom with others
that they could understand, learn, reflect on, and practice for improved decision making
to produce improved results.
He moved hearts and minds through education and wisdom, not through being
forceful, controlling, violent, or disrupting other people’s lives.
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This is really key and something we do not necessarily see in today’s activities or
protesting, which is, to bring focus and attention to a certain cause for change and
improvement in society.
The effective way to help others see an improved way for all of humanity needs to
be peaceful, non-violent, bringing attention to an improvement that is needed for
society, which would include providing education to help people acquire wisdom.
Through the wisdom that one chooses to acquire, individuals are able to then make
improved decisions to experience improved results.
The human mind does not like change. It wants to be a wild animal. It wants to be
complacent. Therefore, any improvements in the world will need to come through
wisdom, as taught by The Buddha, and people need to choose to acquire that wisdom on
their own. You cannot force someone to acquire wisdom nor force them to make
improved decisions.
Improvements come through peacefully inviting others to understand the issue that needs
attention and providing the ability for people to talk, discuss, and understand that issue,
so there can be wise decisions made to create improvement.
So, with a well developed understanding that our goal is to focus on our own life practice
and the elimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The
Three Poisons, The Three Unwholesome Roots, The Three Fires) we can assemble for
events through practicing The Three Wholesome Roots which will produce wholesome
results (i.e. wholesome Kamma).
The Three Wholesome Roots are Generosity, Loving-kindness, and Wisdom.
When we function through generosity, loving-kindness, and wisdom, assembling events
based on these wholesome roots, then we can make decisions that lead to wholesome
outcomes (i.e. wholesome Kamma), while always focusing on our own practice, not
attempting to “change the outer world” but instead, improving and “changing the inner
world (the mind)”.
This can all occur while inviting, supporting, encouraging, and motivating others to do the
same, if they choose, to cultivate wisdom.
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For in this world hatred is never
Eliminated by further acts of hate.
It is eliminated by non-hatred:
That is the fixed and ageless law.
(Reference: MN 128)
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Chapter 16
Training a Mind Filled with Loving-Kindness,
without Hostility or Ill Will
Monks, there are these five courses of speech that others may use when
they address you:
(1) Their speech may be timely or untimely,
(2) true or untrue,
(3) gentle or harsh,
(4) connected with benefit or unbeneficial,
(5) spoken with a mind of loving-kindness or with inner hate.
Herein, Monks, you should train thus:
Our minds will remain unaffected, and we shall speak no evil words; we shall
reside compassionate for their welfare, with a mind of loving-kindness,
without inner hate. We shall reside enveloping that person with a mind filled
with loving-kindness, and starting with him, we shall reside enveloping the
all-encompassing world with a mind filled with loving-kindness, abundant,
joyful, immeasurable, without hostility and without ill will. That is how you
should train, Monks.
Monks, suppose a man came with crimson, turmeric, indigo, or carmine and
said: I shall draw pictures and make pictures appear on empty space.
What do you think, Monks? Could that man draw pictures and make pictures
appear on empty space?
‘No, venerable sir’
Why is that?
Because empty space is formless and invisible; he cannot possibly draw
pictures there or make pictures appear there. Eventually the man would reap
only tiredness and disappointment.
So too, Monks, there are these five courses of speech that others may use
when they address you.
Herein, Monks, you should train thus: Our minds will remain unaffected, and
we shall speak no evil words; we shall reside compassionate for their
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welfare, with a mind of loving-kindness, without inner hate. We shall reside
enveloping them with a mind filled with loving-kindness; and starting with
them, we shall reside enveloping the all-encompassing world with a mind
filled with loving-kindness, abundant, joyful, immeasurable, without hostility
and without ill will: That is how you should train, Monks.
(The Buddha also spoke several other similes. A simile of a man who came
with a hoe and a basket and said ‘I shall make this great earth to be without
earth’. A simile of a man with a blazing grass-torch and said ‘I shall heat up
and burn away the river Ganges with this blazing grass-torch’. Eventually that
man would reap only tiredness and disappointment.)
Monks, even if criminals were to sever you savagely limb by limb with a two-
handled saw, he who gave rise to a mind of hate towards them would not be
practicing my Teachings.
Herein, Monks, you should train thus: Our minds will remain unaffected, and
we shall speak no evil words; we shall reside compassionate for their
welfare, with a mind of loving-kindness, without inner hate. We shall reside
enveloping them with a mind filled with loving-kindness; and starting with
them, we shall reside enveloping the all-encompassing world with a mind
filled with loving-kindness, abundant, joyful, immeasurable, without hostility
and without ill will: That is how you should train, Monks.
Monks, if you keep this advice on the simile of the saw constantly in mind,
do you see any course of speech, insignificant or significant, that you could
not endure?
'No, Venerable Sir.'
Therefore, Monks, you should keep this advice on the simile of the saw
constantly in mind. That will lead to your welfare and peacefulness for a long
time.
(Reference: MN 21)


In this Teaching from Gotama Buddha, he shares the types of speech that one may
encounter in the course of their daily life.
People may speak to you in the following ways:
(1) Their speech may be timely or untimely,
(2) true or untrue,
(3) gentle or harsh,
(4) connected with benefit or unbeneficial,
(5) spoken with a mind of loving-kindness or with inner hate.
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However one should choose to speak to you, The Buddha provides guidance that a
Practitioner who is training their mind towards the attainment of Enlightenment should
remain unaffected residing with a mind filled with loving-kindness. “Our minds will remain
unaffected, and we shall speak no evil words; we shall reside compassionate for their
welfare, with a mind of loving-kindness, without inner hate”.
Hate is not eliminated and extinguished through being hateful. Hate can only be
eliminated and extinguished through the practice of loving-kindness.
While this may be challenging and completely opposite of what you have been taught or
practiced your entire life, continuing to be angry, hateful, or have ill will is only going to
produce more anger, hatred, and ill will towards you. This is The Natural Law of Kamma of
“cause and effect” or “action and results”, essentially the results of your decisions.
The reason why anger, hatred, and ill will is continuing around you is because you are
continuing to put that out into the world, therefore, it will continue to come back to you. It
is only when you train the mind to improve your wisdom, moral conduct, and mental
discipline that you will see a different result.
Continuing to do what you have done in the past will only produce the same results as
you are experiencing now. It is only when you make changes to your life practice that you
will observe improvements to the condition of the mind and your life.
While others may speak to you untimely, untrue, harsh, unbeneficial, with a mind of inner
hate and blamefully, you will need to train the mind to speak at the right time, truthful,
gentle, beneficially, with a mind of loving-kindness, and blamelessly to attain
Enlightenment.
Learning, reflecting, and practicing The Five Factors of Well Spoken Speech is highly
important to ensure one is not causing harm through their speech or communication.
Improving your practice to accomplish this goal is going to take patience and dedication
to ensure you are working in the direction of Right Speech.
Through a well developed practice of Breathing Mindfulness Meditation and Loving-
kindness Meditation, a Practitioner can transform the mind eliminating craving, anger, and
ignorance (unknowing of true reality) making it much easier to practice Right Speech and
all the other Teachings on The Path to Enlightenment.
The mind needs to be filled and permeating with loving-kindness for all beings for one to
attain Enlightenment. Anger, hatred, ill will and all the lesser versions of these qualities of
mind, do not exist in the mind of an Enlightened being. It is training the mind through a
well developed practice of The Eight Fold Path that the mind can be trained to fully
extinguish all unwholesome Kamma to include Breathing Mindfulness Meditation and
Loving-kindness Meditation. Then, in daily life, one needs to ensure they are practicing
The Eight Fold Path to perfection in all situations and interactions.
Through the continuous patience and diligence to learn and practice in this way, a
Practitioner will move the mind towards the ultimate goal of Enlightenment.
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You should train yourself thus:
We will not engage in argumentative talk.
When there is argumentative talk,
an excess of words can be predicted.
When there is an excess of words,
one becomes restless;
when one is restless,
one loses one’s restraint.
The mind of one without restraint is far from concentration.
(Reference: AN 7.61)
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Chapter 17
Reside with a Mind of a Newly Arrived Bride
Monks, when a bride is first brought into the home, whether at night or
during the day, at first she sets up a diligent sense of moral wrongdoing and
moral concern toward her mother-in-law, her father-in-law, her husband, and
even the slaves, workers, and servants.
But after some time, as a result of living together and intimacy with them,
she says to her mother-in-law, her father-in-law, and her husband: ‘Go away!
What do you know?’
So too, when some Monk here has gone forth from the household life into
homelessness, whether by night or during the day, at first he sets up a
diligent sense of moral wrongdoing and moral concern toward the male
Ordained Practitioners, the female Ordained Practitioners, the male
Household Practitioners, the female Household Practitioners, and even
toward the monastery workers and novices.
But after some time, as a result of living together and intimacy with them, he
says even to his Teacher and his preceptor: ‘Go away! What do you know?’
Therefore, Monks, you should train yourselves thus: We will reside with a
mind like that of a newly arrived bride. It is in such a way that you should
train yourselves.
(Reference: AN 4.73)


In this Teaching from Gotama Buddha, he shares how an individual can take the
closeness of relationships for granted and begin to push away those people who are
capable of helping you.
A “preceptor” is one who supports you in the ordination process. Today, if one was to
ordain, then you’d need ten (10) preceptors to support you to ordain. Without this support
from existing Ordained Practitioners, one would be unable to ordain.
Gotama Buddha uses the analogy of a “newly arrived bride” who becomes accustomed
to her “mother-in-law, her father-in-law, and her husband” eventually pushing them away
with ego, thinking they know nothing.
But a “newly arrived bride” would have “a diligent sense of moral wrongdoing and moral
concern toward her mother-in-law, her father-in-law, her husband, and even the slaves,
workers, and servants” looking to get along with others to live in harmony.
The Buddha advises his Students to reside much like that of a “newly arrived bride” being
humble with an interest to live in harmony feeling gratitude and appreciation for those
who are there to support and encourage you in life.
If you treated your family and friends with harshness pushing them away, then you would
lack the support and guidance needed in this life to develop towards an improved life.
Instead of pushing away the elders in our communities and families, we should embrace
them with gratitude and appreciation with an interest to learn and grow from the wisdom
they are capable of sharing. Through pushing away our elders, we are eliminating the
ability of wisdom to flow into the new generation building upon the successes of our
ancestors. This would create a population of people whose minds would become less
and less wise finding it difficult and a real struggle to exist in the world through a lack of
wisdom - ignorance or the unknowing of true reality would prevail. In order to make wise
decisions leading to wholesome outcomes, one needs to cultivate wisdom. This would be
impossible to accomplish if one pushes away their elders and those who are most
interested in supporting and encouraging you.
If we have gratitude and appreciation for our elders while being polite, kind, friendly, and
respectful, then the wisdom of our elders can continue to help countless beings grow and
prosper.
Someday, we will all be an elder. How we treat our elders is teaching the next generation
how to treat us. If we treat our elders with politeness, kindness, friendliness, and
respectful, we will experience the next generation having an interest in treating us in this
same way.
The Natural Law of Kamma is “cause and effect” or “action and results” - essentially, the
results of our decisions. Through treating our elders and the new generation respectfully,
that is exactly what we will experience as we age.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Why Did The Buddha Teach to “Reside with a Mind of a Newly Arrived Bride”?
A Student’s mind, who is learning and actively practicing the “true” Teachings of The
Buddha will experience significant progress. The mind will become more peaceful, calm,
serene, and content with joy. Their relationships will significantly improve. They will notice
more gladness, cheerfulness, and concentration in their mind, among many other
important qualities.
As this is occurring, based on a Teacher’s Teachings, it is possible that a Student’s mind
has conceit arise thinking “I am better than others”.
The mind can do this not only towards other Students but, towards the very Teacher who
has shared The Teachings that led to the Student’s progress.
At that time, due to the Student’s ego, it can think negatively of the very Teacher who
helped that Student to experience progress on The Path to Enlightenment. As The
Buddha shares, the Student can possibly think, “Go away! What do you know?”, even
towards the very person who helped the Student to experience progress in their life.
Therefore, The Buddha taught The Teachings on “Residing with a Mind of a Newly Arrived
Bride” to assist a Student in “keeping their ego in check”.
However, even with someone having deeply investigated The Teachings and practiced
them to a certain degree, this is sometimes easier said than done.
It is important, that as you progress on The Path to Enlightenment, no matter how much
progress you make, that you reside with a mind as a newly arrived bride. This will ensure,
the ego does not arise in your relationship with your Teacher and that you can continue to
make forward progress on The Path to Enlightenment.
Otherwise, if your ego arises in your relationship with your Teacher, you might choose to
push away the very person who has helped you to gain progress on The Path to
Enlightenment, with no further opportunities to learn and grow in developing your life
practice towards the attainment of Enlightenment.
Such speech as The Tathāgata knows
to be true, correct, and beneficial,
but which is unwelcomed
and disagreeable to others:
The Tathāgata knows the time to
use such speech.
(Reference: MN 58)
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Chapter 18
Five Factors of Well Spoken Speech
Monks, possessing five factors, speech is well spoken, not badly spoken, it
is blameless and beyond reproach (disapproval) by the wise.
What five?
(1) It is spoken at the proper time;
(2) What is said is true;
(3) It is spoken gently;
(4) What is said is beneficial;
(5) It is spoken with a mind of loving-kindness.
Possessing these five factors, speech is well spoken, not badly spoken; it is
blameless and beyond reproach (disapproval) by the wise.
(Reference: AN 5.198)


In this Teaching from Gotama Buddha, he shares The Five Factors of Well Spoken Speech
as a detailed Teaching to further explain Right Speech as part of The Eight Fold Path.
A Practitioner will need to train the mind to deeply understand and practice The Five
Factors of Well Spoken Speech to attain Enlightenment.
Right Speech: The Right Speech involves ensuring that we do not cause harm to other
beings through our communication. During the lifetime of Gotama Buddha all that existed
was “verbal speech”. Today, we communicate through verbal speech, text/chat
messages, emails, posts to social media, and many other forms of written
communication. All communication can either be “harmless and wholesome” or “harmful
and unwholesome”. But choosing to learn and practice harmless communication, or
Right Speech, you are then ensuring how you interact with others does not cause harm
so that harm is not returned to you.
To practice Right Speech, or Right Communication, a Practitioner would need to fully
develop and practice The Five Factors of Well Spoken Speech in all conversations
through gradual training of the mind. This includes polite, kind, friendly, respectful, and
wholesome speech in all forms of communication.
Proper Time: A Practitioner needs to ensure they are choosing the right time to speak.
This includes not interrupting others when they are speaking, choosing to be patient and
to speak at the appropriate time. This also includes ensuring that your mind is prepared to
speak and is choosing to speak at a time when the mind is clear and concentrated rather
than angered or otherwise confused about the topic to be discussed. If the mind is
angered or unconcentrated, this will produce communication that is harmful to others
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