‘No, Venerable Sir.’
What do you think, Bhaddāli? Were you on that occasion one liberated-in-
both-ways or one liberated-by-wisdom or a body-witness or one attained-to-
view or one liberated-by-confidence or a Teachings-follower or a
Confidence-follower?
‘No, Venerable Sir.’
Bhaddāli, on that occasion were you not empty, unwise, and mistaken?
‘Yes. Venerable Sir. Venerable Sir, a wrongdoing came to me, in that like an
unwise person, confused and blundering, when a training precept was being
made known by The Perfectly Enlightened One, when The Community of
Monks were undertaking the training, I declared my refusal to practice this
Teaching. Venerable Sir, may The Perfectly Enlightened One forgive my
wrongdoing seen as such for the sake of restraint in the future.’
Surely, Bhaddāli, a wrongdoing overcame you, in that like an unwise person,
confused and blundering, when a training precept was being made known
by me, when The Community of Monks was undertaking the training, you
declared your refusal to practice this Teaching.
But since you see your wrongdoing as such and make apologies in
accordance with The Teachings, we understand you; for it is growth in the
Noble One’s Discipline when one sees one’s wrongdoing as such and makes
apologies in accordance with The Teachings by undertaking restraint for the
future.
(Reference: MN 65)


In this Teaching from Gotama Buddha, he shares how Students are not going to
necessarily immediately do or follow what The Buddha is teaching. He helps his Student
understand that he does not have an expectation that his Students would immediately
implement his Teachings.
He encourages his Students learn, reflect, and practice, but the practice they develop is
based on their own decision making. It is not through following rules or commandments
that a Practitioner will attain Enlightenment. Instead, it is through deeply developing their
life practice through learning, reflecting, and practicing to independently verify the truth to
acquire wisdom. A Student is not expected to just follow their Teacher.
As explained in this Teaching, Students would not just follow a Teacher, laying down in
the mud so that they can cross. Instead, if a Teacher makes an unreasonable request, a
Student can share their honest opinions, thoughts, ideas, and explain why they feel The
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Teaching is unbeneficial. But, it is important to do that using Right Speech while being
respectful to your Teacher.
Then, if there is wrongdoing, it would be wise for a Student to apologize to their Teacher
and likewise, with an apology, a Teacher should always understand the Student and move
forward letting go of the past wrongdoing not allowing it to affect the relationship with the
Student or the mind of the Teacher or Student.
Rules of Forbidden Activity or Guidance that Leads to Enlightenment
Oftentimes, Gotama Buddha’s Teachings are thought of or discussed as “rules of
forbidden activity”. Some will even translate his Teachings as “training rules”.
In my opinion, if a Practitioner approaches The Path to Enlightenment in this way, it is
harmful to deeply understanding The Teachings of Gotama Buddha and can inhibit one
from attaining the objective of Enlightenment.
Gotama Buddha shared Teachings that he knew would lead the mind to Enlightenment.
Enlightenment is a peaceful, calm, serene and content mind with joy that is permanent.
The mind has eliminated all discontent feelings such as sadness, anger, frustration,
irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc.
All discontent feelings are eliminated from the mind 100% with the mind residing perfectly
in the middle - peaceful, calm, serene, and content with joy.
To attain the mental state of Enlightenment, a Practitioner needs to learn The Teachings
with guidance and practice these Teachings to independently observe the “truth” for
themselves acquiring wisdom.
It is through observing The Teachings in practice that one acquires wisdom. The mind
then functions through this newly found wisdom making wholesome decisions based on
the wisdom of The Teachings.
All progress on The Path to Enlightenment is attained through making wholesome
individual choices, wholesome individual decisions as part of one’s own “free will”.
Following “rules of forbidden activity” will not lead a Practitioner to making wholesome
choices based on the wisdom they acquired through learning and practicing The
Teachings.
For Gotama Buddha’s Teachings to be “rules”, he would have had to create a doctrine of
rules with an organization to collect, distribute, and enforce those rules.
That is not what Gotama Buddha did.
He offered Teachings that he knew lead to the mental state of Enlightenment, a peaceful,
calm, serene, and content mind with joy that is permanent acquired through wise decision
making by the individual Practitioner. The mind is liberated through wise decision making
based on wisdom.
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Through Students learning and practicing these Teachings, a Practitioner can observe
through their own learning and practice that the condition of the mind improves.
Anger and frustration in the mind is slowly and gradually reduced and ultimately
completely eliminated - along with all other discontent feelings. Individual Practitioners
can observe for themselves that The Teachings and practices shared improved the
condition of the mind through training of the mind.
Nothing Gotama Buddha taught is based on belief but instead, Teachings are shared with
guidance that when learned and practiced can be observed as truth to acquire wisdom.
For one to learn and practice Gotama Buddha’s Teachings is a personal choice based on
free will decisions.
To attain Enlightenment is not to “follow rules of forbidden activity” but instead “learning
and practicing Teachings with guidance from a Teacher”.
Gotama Buddha did not establish a set of rules to be enforced but instead shared
Teachings with guidance that through your own wholesome personal choices will lead the
mind to Enlightenment - if you choose to learn and practice with the guidance of a
Teacher.
There are no rules, forbidden activity, or certain things that Gotama Buddha necessarily
allowed or disallowed.
His Teachings are guidance that you can choose to learn and practice or not.
If his Teachings are rules of forbidden activity, who is coming to enforce those rules?
Surely not Gotama Buddha or anyone else.
Learning and practicing The Teachings as guidance will lead a Practitioner towards
making countless wholesome decisions not because of rules or enforcement of said
rules, but because the Practitioner learns through experience, then chooses to make wise
wholesome decisions leading to good wholesome results - the Enlightened mind.
Enlightenment is a peaceful, calm, serene, and content mind with joy that is permanent
based on personal choices to learn and practice Gotama Buddha’s Teachings with
guidance from a Teacher.
Gotama Buddha’s Teachings are guidance to learn and practice through personal choice.
Not rules. The mind will awaken to Enlightenment as it gains wisdom in The Natural Laws
of Existence (i.e. The Buddha’s Teachings) and decides to develop a life practice based on
wise decision making.
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Why Following Cultural Rules and Norms Will Not Lead to Peace and Joy -
Enlightenment?
Populations of people oftentimes develop cultural rules or norms that are unwritten.
These are shared expectations and guidelines that govern behavior within a group or
society. They define what is deemed acceptable, desirable, or polite, encompassing
customs, etiquette, and values that are thought to help maintain social order, harmony,
and predictability.
However, cultural rules and norms are just sabotaging an individual’s ability to
experience peace and joy that is permanent - the Enlightened mental state.
Societies might consider certain behavioral decisions to be normal and acceptable such
as, waiting for everyone in a group of people dining together to get food before eating,
taking pride in working long hours, being on time means you are being respectful,
contacting family or friends on a regular basis, bringing a gift when you visit someone’s
home, and avoiding asking one’s income, age, or relationship status.
As an individual is born and grows up in a certain population of people, these unwritten
social expectations (i.e. rules and norms) conditions the mind to think what is or is not
appropriate when interacting in the world. However, even if millions of individuals would
agree to these unwritten rules (i.e. social norms), it is only a limited number of people who
agree that these cultural rules define what is acceptable or not acceptable. Therefore, as
one’s mind adopts these expectations of others and themselves, the mind craves/desires
for everyone to follow these same rules which is impossible, especially as populations of
people interact more globally across various cultures.
The idea that the entire world will learn, agree with, and adopt the same set of rules and
expectations is the unEnlightened mind’s craving for permanence, which is impossible to
achieve and only sets up the mind for discontent feelings when others do not conform to
what the mind wants and expects of others.
Essentially, by not understanding and seeing how the world around us is impermanent,
the mind craves and desires for everyone to do things a certain way permanently. The
mind craves and desires others to make decisions in the same way in which the mind was
conditioned to believe is “right or wrong”, which renders the mind unable to experience
permanent peace and joy because it is impossible for everyone in the world to do things a
certain way permanently.
For example, in Thai culture people are taught not to point their feet at the statue of the
Buddha nor other people. Oftentimes, people are taught to not lie down in a Temple to
meditate. This was not taught by The Buddha.
These are cultural rules and norms that have been adopted over the years by a certain
collection of people, but not everyone. And, for those who crave and desire for everyone
to conform to this same way of thinking, when interacting with people who do not make
decisions in the same way as them, their mind becomes discontent with anger,
frustration, irritation, annoyance, dislike, etc. towards others when they think those
individuals are not doing what is wanted and expected, with the mind labeling that
individual as rude, impolite, or disrespectful.
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When in reality, the person who is becoming angered due to everyone not following the
cultural rules is just their mind adopting and conforming to what is wanted and expected
by a certain collection of people, where their mind is craving permanence while living in
an impermanent world. And, the person who is not conforming to the cultural rules is just
making a different choice, as not everyone will make decisions in the exact same way,
that is impossible.
It is not cultural rules and norms that will lead to the peaceful and joyful mental state of
Enlightenment nor a peaceful and joyful world of people.
Instead, it is The Teachings of The Buddha, when investigated, reflected upon for
independent verification, and practiced that will purify the mind to awaken to the
peace and joy of the Enlightened mental state.
When an individual mixes cultural rules and norms into their daily decision making without
realizing it is impossible for everyone to follow certain rules, thus, allowing the mind to
crave permanence, that individual is sabotaging their ability to experience peace and joy -
permanently.
Is it truly rude and disrespectful to eat food without others also having food or, would it be
rude and disrespectful for an individual to expect that others cannot eat their freshly
cooked food, allowing it to become cold, until every single person has food?
Is it truly rude and disrespectful to not work long hours or, would it be rude and
disrespectful to have the expectation that everyone should prioritize their work above all
other activities?
Is it truly rude and disrespectful to not show up on time or, would it be rude and
disrespectful to have the expectation that someone should push themselves towards
unwise and unsafe decisions to arrive to a specific place on time regardless of all other
activities or the ability to travel safely?
Is it truly rude and disrespectful to not contact family and friends on a regular basis
meeting the expectation of others for regular contact or, would it be rude and
disrespectful to think that an individual needs to contact you based on your pre-
prescribed personal expectations?
Is it truly rude and disrespectful to not bring a gift when you visit someone’s home or,
would it be rude and disrespectful to think that it is required of someone to bring you a
gift when they are visiting your home?
Is it truly rude and disrespectful to ask someone’s income, age, or relationship status or,
would it be rude and disrespectful to expect everyone to only ask you questions that you
deem appropriate?
The Buddha taught it would be unwise to teach anything that was not taught by him as
being taught by him. The Buddha did not teach cultural rules, norms, and protocols, he
taught The Natural Laws of Existence. He encouraged individuals to not change his
Teachings, avoiding the watering down of what it takes to experience Enlightenment.
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A Buddha applies significant determination, dedication, and diligence towards the
attainment of Enlightenment over multiple years. They then, spend the remaining time of
their life, significant effort, sharing their independently discovered Teachings with
countless people to make clear, what is The Path to Enlightenment and what The Path to
Enlightenment is not. Effectively, they illuminate The Path to Enlightenment for everyone
interested in progressing towards the transformation of the mind and their life, resulting in
the highest degree of peace and joy one could ever experience - Enlightenment.
When asked during his life what would be the best way to respect him, The Buddha
replied, “to practice The Teachings”.
If an individual would like to respect The Buddha, and also experience the peace and
joyful mental state he experienced and taught others how to attain, practicing his
Teachings, not cultural rules, norms, or protocols is what will produce that result.
This would be the very best way to respect and honor the significant effort and fortitude
The Buddha applied to attain Enlightenment and then shared those Teachings with
countless others.
Practicing The Teachings of The Buddha do not include cultural rules and norms, in fact,
those will oftentimes take the mind in the opposite direction of Enlightenment, as an
individual will see the world through the lens of black and white, right and wrong, failing to
navigate the gray areas of life based on the unique variables of each individual situation.
Thus, an individual can make unwise decisions that lead to unwholesome results (i.e.
unwholesome Kamma) in their life.
By the time one gets to Enlightenment, they will only be experiencing wholesome results
(i.e. wholesome Kamma), there are no unwholesome results (i.e. unwholesome Kamma).
But, an individual could experience unwholesome results (i.e. unwholesome Kamma) by
practicing cultural rules and norms, completely unaware that what they are choosing is
acceptable and deemed appropriate only by a limited number of people.
The Teachings of The Buddha are guiding you to understand The Natural Laws of
Existence which are universal, independent of any cultural protocols, thus, always
producing 100% wholesome results (i.e. wholesome Kamma).
The mind is incapable of cultivating the needed wisdom to experience the complete
peace and joy of the Enlightened mental state as long as it is holding on (i.e. clinging) to
cultural rules, norms, and protocols which are not universal. Therefore, the mind will still
struggle in the world and experience unwholesome results (i.e. unwholesome Kamma) in
certain situations to include discontent feelings such as, sadness, anger, frustration,
irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc.
The Buddha taught not to cling to rules or vows for a reason, because the mind is unable
to be free, to experience complete peace and freedom from strong feelings, the
Enlightened mental state.
If you cause harm to others, harm will be returned to you, this is unwholesome Kamma
(i.e. unwholesome results) based on The Natural Laws of Existence.
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You cannot cause others to become discontent but, you can cause them harm.
Causing harm would be to cause harm to their physical body, material possessions, or
reputation. If you cause harm to a beings physical body, material possessions, or
reputation, you will experience harm coming back to you.
Are you causing harm by choosing to eat your newly arrived food even though others do
not have food?
Are you causing harm by choosing to work a balanced number of hours having time for
other priorities in your life?
Are you causing harm by choosing to prioritize safety over arriving on time?
Are you causing harm by choosing to contact family or friends when it works best based
on your life’s needs?
Are you causing harm by choosing to arrive to visit someone’s house without a gift?
Are you causing harm by choosing to ask someone questions not typically asked?
Are you causing harm by choosing to sit comfortably, even if that includes having your
feet point in a certain direction towards a statue or another person?
Are you causing harm by choosing to practice The Teachings of The Buddha by lying
down to meditate in a Temple?
If you answered “no” to these questions, you are able to see “true reality” of The Natural
Laws of Existence, which are universal, not allowing the mind to cling to cultural rules,
norms, or protocols that will oftentimes produce unwholesome results (i.e. unwholesome
Kamma).
Seeing this truth, you are able to walk closer towards peace and joy by not allowing the
mind to continue to hold on to its conditioning while conforming to what only a limited
number of people consider to be proper etiquette.
What one group of people considers to be appropriate could be deemed inappropriate by
others, thus, one’s struggles continue.
But, when you practice The Natural Laws of Existence, which is what was taught by The
Buddha and is universal, there are no struggles and you can navigate the world peacefully
and with nothing but joy in the mind.
Words to Be Undertook as Taught Not to Be Abolished
As long as the Monks do not give instruction on anything that has not been taught or
abolish anything that has already been taught, but undertake and practice the training
guidelines as they have been taught, only growth is to be predicted for them, not decline.
(Reference: DN 16)
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Chapter 24
The Noble Disciples Will Not Transgress the
Training Guidelines Even for Life’s Sake
Just as, Pahārāda, the great ocean is stable and does not overflow its
boundaries, so too, when I have prescribed a training guideline for the
disciples, they will not do wrong even for life’s sake.
This is the second astounding and amazing quality that the Monks see in
these Teachings and discipline because of which they are pleased in it.
(Here quoted only one of eight astounding and amazing qualities that the
Monks see in these Teachings and discipline.)
(Reference: AN 8.19)


In this Teaching from Gotama Buddha, he shares how Students see the outstanding and
amazing quality of these Teachings and are so pleased with these Teachings that they will
not make a decision to have wrongdoing even if their life depended on doing wrong.
In other words, a Practitioner who is deeply practicing these Teachings would not steal or
lie, even if their life depended on theft or lying. They would know, stealing and lying does
not lead to any wholesome result and even faced with death, they would not steal or lie.
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Four Defilements of
Ascetics and Brāhmins
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Chapter 25
Four Defilements of Ascetics and Brāhmins
So too, Monks, there are four defilements of Ascetics and Brāhmins because
of which some Ascetics and Brāhmins do not shine, blaze, and radiate.
What four?
(1) There are some Ascetics and Brāhmins who drink liquor and wine and do
not refrain from drinking liquor and wine (ingest substances that cause
heedlessness).
This is the first defilement of Ascetics and Brāhmins because of which some
Ascetics and Brāhmins do not shine, blaze, and radiate.
(2) There are some Ascetics and Brāhmins who indulge in sexual intercourse
and do not refrain from sexual intercourse.
This is the second defilement of Ascetics and Brāhmins because of which
some Ascetics and Brāhmins do not shine, blaze, and radiate.
(3) There are some Ascetics and Brāhmins who accept gold and silver and
do not refrain from receiving gold and silver.
This is the third defilement of Ascetics and Brāhmins because of which some
Ascetics and Brāhmins do not shine, blaze, and radiate.
(4) There are some Ascetics and Brāhmins who earn their living by wrong
livelihood and do not refrain from wrong livelihood.
This is the fourth defilement of Ascetics and Brāhmins because of which
some Ascetics and Brāhmins do not shine, blaze, and radiate.
These are the four defilements of Ascetics and Brāhmins because of which
some Ascetics and Brāhmins do not shine, blaze, and radiate.
(Reference: AN 4.50)


In this Teaching from Gotama Buddha, he shares four defilements or pollutions of mind
that he observed in the population of Ascetics and Brāhmins.
During the lifetime of Gotama Buddha there were many other roaming Ascetics in
communities claiming to have discovered The Teachings that lead to Enlightenment.
There were also Brāhmin priests performing rites, rituals, ceremonies, and worship
encouraging the “belief” in countless superstitious and unproven claims.
Brāhmins were part of the caste system who were born into families who were
responsible for providing rites, rituals, ceremonies, and worship services. The common
person would need to pay a set fee to the Brāhmins for their service. The community was
taught for many generations to believe they were unable to pray or worship on their own
for any beneficial outcome but instead would need to pay a fee to this special class of
people, the Brāhmins, who would provide the service of praying on their behalf.
Gotama Buddha observing this system of payment for prayers and promised beneficial
outcomes, understood this would not lead to Enlightenment of the mind. There are no
rites, rituals, ceremonies, and worship that will produce wisdom in the mind that would
lead to liberation of the mind. He also observed corruption as with an entire population of
people believing they were unable to pray or worship on their own but instead would
need the services of a special class of people. This special class of people, the Brāhmins,
could demand any sort of payment they wished and if the people were interested in
prayer and worship on their behalf, they would then be motivated to provide the payment.
Keep in mind that during the lifetime of The Buddha, there were many different groups
claiming they had The Teachings that lead to Enlightenment when in reality it was The
Buddha’s Teachings that lead to Enlightenment and he knew that, but not everyone else
did. So there were still people who continued to learn and practice the teachings of other
communities.
There were competing communities of Ascetics with a Master Teacher all claiming it was
their teachings that would produce Enlightenment. Various members of these
communities would listen to talks on the teachings and applied various amounts of effort
to implementing the teachings into their daily life.
Due to the environment of competing views and opinions, along with there being no way
to confirm for others that Gotama Buddha was indeed a Buddha, various Teachers shared
their teachings throughout the community.
Gotama Buddha refers to these as “wrong harmful teachings”.
Detailed explanation of these wrong harmful teachings is available in this same book
series found in Chapter 60 of the book “Realms of Existence” (Volume 11).
In this Teaching from Gotama Buddha, he shares that he has observed four (4)
defilements or pollutions of mind practiced by Ascetics and Brāhmins of other
communities.
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1.) Ascetics and Brāhmins of other communities “drink liquor and wine and do not
refrain from drinking liquor and wine (ingest substances that cause heedlessness)”.
With a mind that is polluted with substances that cause heedlessness, it will never
experience Enlightenment as long as those substances continue to be used. It would be
impossible to cultivate Right Mindfulness and Right Concentration, along with all the
other aspects of one’s life practice that would need to be developed to attain
Enlightenment.
There is no substance that causes heedlessness that would improve the condition of the
mind, it would only cause further complications and difficulties as one’s mind is diluted by
their choice to ingest these substances.
The Path to Enlightenment is to purify the mind of all the fetters/taints/pollution of mind. If
one is actively working to purify the mind and develop “awareness of mind” (i.e. Right
Mindfulness), how could ingesting substances that cause heedlessness assist in this
journey? It cannot and an Ascetic, Brāhmin, or even a Household Practitioner who aspires
for the attainment of Enlightenment and is working in that direction, would need to
eliminate substances that cause heedlessness from their life practice. If the mind is
craving/desiring, or in other words, addicted to substances that cause heedlessness,
even using them casually, the mind is not yet Enlightened.
It is best to view substances that cause heedlessness as “poison”. Through viewing
substances that cause heedlessness in this way, one can actively work towards
eliminating them from their life practice.
Detailed explanation of substances that cause heedlessness is available in this same
book series found in Chapter 7 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
2.) Ascetics and Brāhmins of other communities “indulge in sexual intercourse and
do not refrain from sexual intercourse”.
The Third Precept of The Eight Precepts is guiding a Practitioner to “abandon sexual
activity and observe celibacy, living apart, abstaining from sexual intercourse, the
common person’s practice”.
This Precept will help a Practitioner to eliminate the fetter/taint of “sensual desire” from
the mind. All of The Ten Fetters need to be eliminated from the mind for a Practitioner to
attain Enlightenment. One of the fetters/taints/pollutions of the mind is “sensual desire”.
One of the strongest sensual desires that many human beings experience is the sensual
desire of sexual contact.
Through a Practitioner choosing to eliminate sexual contact by practicing this precept,
they can actively work to train the mind to eliminate sensual desire bringing them closer
to Enlightenment.
A Practitioner would need to first gradually eliminate the action of sexual contact then
gradually eliminate the mind’s craving/desire/attachment to sexual contact to fully liberate
the mind from this fetter/taint/pollution.
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There is nothing wrong or immoral with having sexual intercourse but, a mind that has the
fetter of sensual desire will still experience discontentedness. When or if a Practitioner
chooses to eliminate sexual contact from their life practice, is a personal choice for each
Practitioner. A Practitioner could attain the first and second Stage of Enlightenment while
maintaining a healthy sexual life enjoying the benefits of training the mind to this point.
Then, when and if they choose, a Practitioner can work on eliminating the remaining
fetters/taints bringing the mind into the third and fourth Stage of Enlightenment which
would include eliminating sexual contact to eliminate the fetter/taint/pollution of sensual
desire.
3.) Ascetics and Brāhmins of other communities “accept gold and silver and do not
refrain from receiving gold and silver”.
During Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept gold
and silver (i.e. money) as an offering. It was only food, water, clothing, shelter, and
medical care that was offered to sustain his life and the life of those who were his closest
Students - the Ordained Practitioners. This helped Ordained Practitioners to eliminate
craving/desire/attachment to wealth.
Offerings to Teachers who are sharing these Teachings does not need to be exclusively
monetary offerings. While financial support is needed to provide the freedom to produce
resources for the continued sharing of these Teachings, a Student can also offer food,
water, clothing, shelter, medical care, books, and other supplies along with your time,
effort, and energy to support the continued sharing of these Teachings.
Many of us are interested in helping improve the world but lack the wisdom of how to
accomplish that goal. It is the wisdom found in these Teachings that will help all of
humanity to create a kinder and more peaceful society. Through supporting Teachers who
are sharing these Teachings, you can ensure that you and others will continue to learn
and progress through developing a solid foundation in these Teachings. You are only
receiving these Teachings now due to the generosity and support provided by countless
individuals over the past 2,500 years. Any offerings you make to support these Teachings
will then ensure these Teachings are available for future generations just like they are
being made available to you.
If regular and continued donations to Teachers that assist them in sustaining their life and
to provide the needed resources to share these Teachings were not provided, all of
humanity would be lost and unable to develop their life practice to experience
Enlightenment. The world would continue to become a darker place to exist. It is only
when Practitioners choose to provide regular and consistent ongoing support that a
Teacher is then able to sustain their life with the basic necessities of life and then direct
their effort and energy towards sharing the wisdom of these Teachings with you.
Please support those who are sharing these Teachings into the world who you observe
are doing so through virtuous moral conduct. Using discernment (wise decision making) a
Practitioner can practice generosity to share their wealth with those “who refrain from
intoxication and heedlessness, who are settled in patience and gentleness, who tame the
mind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.
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Through supporting these individuals with your donations of time, effort, energy, and
resources you will be helping all of humanity.
4.) Ascetics and Brāhmins of other communities “earn their living by wrong
livelihood and do not refrain from wrong livelihood”.
The Buddha provided detailed Teachings on “wrong livelihood” and “Right Livelihood” for
both Ordained and Household Practitioners. The livelihoods he guided people to practice
were unique to the lifestyle of whether someone is an Ordained or Household Practitioner.
Ordained Practitioners have been guided by The Buddha to practice Right Livelihood
based on their choice to accept donations from Household Practitioners and that they
should be focused on learning, reflecting, practicing, and sharing these Teachings for the
benefit of others.
Through developing their own life practice, they will then have deep wisdom to be able to
guide the Household Practitioners who support them. There is no blessings or other rites,
rituals, ceremonies, or worship that should be practiced by Ordained Practitioners. Rites,
rituals, ceremonies, and worship only promotes “wrong view” and would detract from
cultivating and developing a Community of Practitioners towards the attainment of
Enlightenment. Therefore, the only thing that Ordained Practitioners have to offer
Household Practitioners, out of appreciation and gratitude for their support, is sharing the
wisdom of these Teachings. That is how The Buddha intended it to be, so he provided an
extensive list of “wrong livelihoods” for Ordained Practitioners.
Today, there are Ordained Practitioners who do not understand these Teachings as deeply
as when they were first shared by The Buddha. Therefore, today we see some Ordained
Practitioners who are practicing “wrong livelihood”. But, as they choose to more deeply
learn, reflect, and practice these Teachings to understand The Words of The Buddha, they
may choose to improve their life practice so that they are supporting the Household
Practitioners in their journey to Enlightenment. The way to accomplish that goal is for
Ordained Practitioners to learn, reflect, and practice these Teachings through
determination, dedication, and diligence as described during the lifetime of The Buddha.
To not practice based on The Words of The Buddha is, to go astray and continue the
roaming and wandering through The Cycle of Rebirth while not being equipped to attain
Enlightenment or help the Household Practitioners who are helping Ordained Practitioners
to sustain their life assisting them to more deeply develop their life practice. This book
and others in this book series will provide a solid foundation and support Ordained
Practitioners and Household Practitioners to develop their life practice to attain
Enlightenment as described during the lifetime of The Buddha using only The Words of
The Buddha. Ordained Practitioners will need to focus on developing their own life
practice with support of the Household Practitioners so that they can then share these
Teachings with others benefiting all of humanity.
Due to the Ascetics and Brāhmins of other communities practicing in this way described
as part of the four defilements or pollutions of mind that The Buddha observed in the
population of Ascetics and Brāhmins, they “do not shine, blaze, and radiate”. The mind is
not Enlightened shining forth with brightness and the brilliance of the Enlightened mind.
119


This is not The Buddha judging others, talking down to them, nor having arrogance or
pride related to his Teachings. Instead, he is sharing with his Students what they will
observe in other communities so that they will understand why he shares The Teachings
that he does and the results of these Teachings.
We now know, 2,500 years later, that it was Gotama Buddha’s Teachings that lead to
Enlightenment - that’s why they are still in existence today. The Teachers and Teachings
of other communities did not last or prosper. Those Teachings did not propagate
throughout the world because they do not work to attain Enlightenment.
But, The Buddha’s Teachings do work. His Teachings lead exactly where he said they
would - to Enlightenment. The Enlightened mind will experience peace, calm, serenity,
and contentedness with joy that is permanent. The Practitioner can observe this for
themselves as the condition of the mind gradually improves. Through that observation,
people gradually grew to understand that, not only was Gotama Buddha a Buddha, but it
was his Teachings that lead to Enlightenment. Therefore, people supported his Teachings
to continue in the world through sharing them one person to another over the last 2,500
years until now. These Teachings are now reaching you based on many centuries of
consistent, ongoing, and diligent effort to share these Teachings from generation to
generation.
Once you learn the truth and observe the condition of the mind has drastically improved
to no longer have any discontentedness whatsoever and life is so very peaceful, what
would you do? Keep that wisdom for yourself or share it with others?
Every single aspect of The Buddha’s Teachings has a purpose. There is no part of a
Buddha’s Teachings that is inserted by chance or mistake. A Buddha’s Teachings are very
well thought out and intentionally shared in a specific way.
Just because others do not understand the purpose and meaning behind a Buddha’s
Teachings, should not give cause to change a Buddha’s Teachings. Modifying a Buddha’s
Teachings is the most dangerous thing anyone could ever do which would drastically
affect all of humanity for countless generations. It is The Teachings of a Buddha that will
guide countless individuals to Enlightenment during the lifetime of a Buddha and after
their death, if they are unchanged. Once a Buddha has died, there is no way to consult
with them about their Teachings to more deeply understand them, therefore, any changes
would be highly unwise unless done so by a new Buddha.
It is only a true Buddha who can declare The Teachings that lead to Enlightenment. While
a Practitioner can attain Enlightenment, they will not be equipped to declare the true
Teachings that lead to Enlightenment. A Buddha can attain Enlightenment on their own
and will have deep profound wisdom related to how to attain Enlightenment. While an
average Practitioner can learn, reflect, and practice a Buddha’s Teachings to attain
Enlightenment, their mind is liberated by the wisdom of a Buddha. But, they do not and
cannot have the ability to declare The Path to Enlightenment as a Buddha would.
A Buddha sees The Path to Enlightenment through The Natural Laws of Existence so
clearly because their mind is uninfluenced by any outside source. A Buddha is Fully
Perfectly Enlightened. They can see The Natural Laws of Existence so clearly and vividly.
120


While an average Practitioner can gain the wisdom to see these natural laws and awaken
to Enlightenment, there is no one other than a true Buddha that can clearly distinguish
The Teachings that lead to Enlightenment in the same way as a Buddha.
Therefore, if anyone attempted to change or modify The Teachings of a Buddha, they
would be doing so at their own detriment and for the harm of countless individuals. While
today we have weaponry that could kill millions of people with one pull of a trigger,
changing a Buddha’s Teachings is more detrimental to humanity than the largest most
significant explosion that could ever be produced by technology.
A Buddha arising in the world is extremely rare. Therefore, once humanity has the clear
and direct Teachings of a true Buddha, they should not be changed or modified in any
way unless done so by a Buddha. To attempt to adjust, modify, or change a Buddha’s
Teachings in the slightest degree would cause significant, irreversible, and devastating
suffering for all of humanity.
121

Unwholesome Habits
Are Evil Livelihood
122


Chapter 26
Unwholesome Habits
What are unwholesome habits?
They are unwholesome bodily actions, unwholesome verbal actions, and evil
(unwholesome) livelihood.
These are called unwholesome habits.
And what do these unwholesome habits originate from?
Their origin is stated: they should be said to originate from the mind.
What mind?
Though mind is multiple, varied, and of different aspects, there is mind
affected by craving/greed, by anger/hatred, and by ignorance/delusion
(unknowing of true reality).
Unwholesome habits originate from this.
And where do these unwholesome habits cease without remainder?
Their elimination is stated: here a Monk abandons bodily misconduct and
develops wholesome bodily conduct; he abandons verbal misconduct and
develops wholesome verbal conduct; he abandons mental misconduct and
develops wholesome mental conduct; he abandons wrong livelihood and
gains a living by Right Livelihood.
It is here that unwholesome habits cease without remainder.
And how practicing does he practice the way to the elimination of
unwholesome habits?
Here a Monk awakens enthusiasm for the non-arising of unarisen evil
unwholesome states and he makes effort, arouses energy, exerts his mind,
and strives. He awakens enthusiasm for the abandoning of arisen evil
unwholesome states... He awakens enthusiasm for the arising of unarisen
wholesome states... He awakens enthusiasm for the continuation, non-
disappearance, strengthening, increase, and fulfillment by development of
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arisen wholesome states, and he makes effort, arouses energy, exerts his
mind, and strives.
One so practicing practices the way to the elimination of unwholesome
habits.
(Reference: MN 78.10)


In this Teaching from Gotama Buddha, he shares how craving, anger, and ignorance
(unknowing of true reality) causes evil unwholesome habits to continue including in one’s
own livelihood.
The Buddha explains that through abandoning bodily, verbal, and mental misconduct
along with “wrong livelihood”, the unwholesome habits will be eliminated.
He explains the way to accomplish this goal to eliminate evil unwholesome habits is to
develop wholesome bodily, verbal, and mental conduct with practicing Right Livelihood
through applying Right Effort.
Through practicing “the way to the elimination of unwholesome habits”, a Practitioner
“awakens enthusiasm” to eliminate unwholesome qualities and arise wholesome qualities.
This is taught as part of The Eight Fold Path described as Right Effort.
Through practicing The Eight Fold Path, a Practitioner will eliminate all evil unwholesome
habits. It is all unwholesome habits, originating with craving, anger, and ignorance
(unknowing of true reality), that cause harm in the world, thus, harm will return to you. By
causing harm in the world, it is the same as causing harm to yourself.
A wise Practitioner would choose not to cause harm to others because they know that
harm will come back to them due to The Natural Law of Kamma. It is The Eight Fold Path
that will guide a Practitioner to improve their life practice and the condition of the mind,
such that, they will no longer choose to cause harm in the world and, thus, harm will not
come back to you.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Appendix
125


Chapter 27
Words Which Should Be Studied, Learned, and
Investigated in The Foremost Assembly
And what is the assembly trained in investigation, not in conceited talk.
Here, in this kind of assembly, when those discourses are being recited that
are mere poetry composed by poets, beautiful in words and phrases,
created by outsiders, spoken by (their) disciples, the Monks are not
interested to listen to them, do not lend an ear to them, or apply their minds
to understand them; they do not think those teachings should be studied
and learned.
But when those discourses spoken by The Tathāgata are being recited that
are deep, deep in meaning, world-transcending, connected with emptiness,
the Monks are interested to listen to them, lend an ear to them, and apply
their minds to understand them; they think those Teachings should be
studied and learned. And having learned those Teachings, they question
each other about them and investigate them thoroughly, (asking): How is
this? What is the meaning of this? (They) disclose to (others) what is obscure
and clarify what is unclear, and dispel their confusion about numerous
misunderstandings.
This is called the assembly trained in investigation, not in conceited talk.
And what is the assembly trained in conceited talk, not in investigation.
Here, in this kind of assembly, when those discourses are being spoken by
The Tathāgata are being recited that are deep, deep in meaning, world-
transcending, connected with emptiness, the Monks are not interested to
listen to them, do not lend an ear to them, or apply their minds to understand
them; they do not think those Teachings should be studied and learned.
But when those discourses are being recited that are mere poetry composed
by poets, beautiful in words and phrases, created by outsiders, spoken by
(their) disciples, they are interested to listen to them, lend an ear to them,
and apply their minds to understand them; they think those teachings should
be studied and learned. And having learned those teachings, they do not
question each other about them or investigate them thoroughly, [asking]:
How is this? What is the meaning of this? They do not disclose [to others]
what is obscure and clarify what is unclear, or dispel their confusion about
numerous misunderstandings.
126


This is called the assembly trained in conceited talk, not in investigation.
These, Monks, are the two kinds of assemblies. Of these two kinds of
assemblies, the assembly trained in investigation, not in conceited talk, is
foremost.
(Reference: AN 2.47)


During the lifetime of the man we now refer to as Gotama Buddha, there were several
communities of roaming Ascetics, also known as “Spiritual Seekers”, whose primary
Teacher claimed it was their teachings which led to Enlightenment.
As Siddhartha Gotama left the royal palace to embark on his journey towards seeking
Enlightenment, he sought training and instruction from one of these Teachers. He spent
time learning the teachings and had mastered the teachings shared by this first Teacher.
The Teacher declared him to be able to fully represent his teachings as a masterful
student now being declared a Teacher. Siddhartha Gotama observed that while he was
declared a master of this community’s teachings in a short time, his mind was still
discontent and lacked the discipline to experience the Enlightened mind. Due to his
continued challenges of a discontent mind, he chose to leave this community and seek
guidance with a new Teacher.
Soon after receiving instruction with his new Teacher, this Teacher also determined that
Siddhartha Gotama had mastered his teachings and declared him to be able to represent
his teachings as a Master Teacher. But, with this second designation of being a Master
Teacher in a second community claiming to have the teachings that lead to
Enlightenment, Siddhartha Gotama observed his mind was still discontent.
Realizing that he had spent the last two (2) years learning two different approaches
towards the attainment of Enlightenment and becoming accomplished in both disciplines
as a Master Teacher, he could observe that the condition of his mind was not yet steady,
stable, unshakable, with peacefulness, calmness, serenity, and contentedness with joy.
He had essentially succeeded at mastering the teachings of two different approaches to
attaining Enlightenment, yet the condition of his mind had not improved to the point of
complete and total peacefulness. He also had not discovered the answers to the initial
questions that ignited his motivation to leave the royal palace and pursue the answers to
why human beings experienced sickness, aging, and death.
He was no closer to understanding the core and central problem he sought to investigate
as he was when he first left the royal palace. While he had mastered two different
disciplines of teachings, he had not solved the challenge of a discontent mind and he did
not have the answers to why human beings experienced sickness, aging, and death.
So, he decided to leave from the communities of wandering Ascetics retreating to
isolation in the forest embarking on a journey of independent investigation of how to solve
the problem of the discontent mind and why human beings experienced sickness, aging,
and death.
127


After a total of a six (6) year journey, four (4) years independently, where he gradually
discovered The Teachings that do indeed lead to Enlightenment, he then returned to
share his independently discovered Teachings with those who chose to learn, reflect, and
practice The Teachings he had discovered.
Now, a Fully Perfectly Enlightened Buddha, Gotama Buddha performed a miracle for five
(5) Ascetics who were then convinced, he had attained Enlightenment.
He delivers his first discourse of The Four Noble Truths helping these first five (5) Students
understand the problem of the unEnlightened mind, the cause of the problem, the
elimination of the problem, and the path leading to the complete elimination of the
problem. His Teachings were detailed and eye opening for these first five (5) Students
who understood, he was surely Enlightened.
But, a Buddha does not rely on miracles to convince large numbers of people that he is,
in fact, a Buddha. Instead, a Buddha skillfully shares his Teachings with others in a
humble way guiding those who choose to learn, reflect, and practice his Teachings
towards the attainment of Enlightenment.
There is no outward physical indication of one who has attained Enlightenment and a
Buddha does not advertise that they are a Buddha, but instead humbly goes about their
objective of sharing their Teachings into the world, in such a way, that will guide countless
people to Enlightenment during their lifetime, and leaves The Teachings in a condition that
after their death, will guide countless more people to the attainment of Enlightenment.
During Gotama Buddha’s lifetime in the region of the world he lived, modern day Nepal
and Northeastern India, there were several communities of roaming Ascetics that
continued to share what they felt were the teachings that lead to Enlightenment. There
were different communities that felt they had discovered The Teachings that lead to
Enlightenment. So, there were many competing views and opinions of what
Enlightenment is, The Teachings to attain Enlightenment, and the methods of training that
would produce Enlightenment.
There were competing communities of Ascetics with a Master Teacher all claiming it was
their teachings that would produce Enlightenment. Various members of these
communities would listen to talks on the teachings and applied various amounts of effort
to implementing the teachings into their daily life.
Due to the environment of competing views and opinions, along with there being no way
to confirm for others that Gotama Buddha was indeed a Buddha, various Teachers shared
their teachings throughout the community.
In this Teaching from Gotama Buddha, he shares that there are two different types of
“assemblies” or “communities” that exist.
1.) One trained in investigation of The Teachings, not in conceited talk, and
2.) One trained in conceited talk, not in investigation.
He associates those who are learning, reflecting, and practicing his Teachings as a
community that is trained in investigation of The Teachings, not in conceited talk. And, he
associates those who are interested in listening to the teachings of “mere poets” as a
community that is trained in conceited talk, not in investigation.
128


A Buddha knows with 100% certainty that their Teachings do, in fact, lead to
Enlightenment because they themselves are experiencing the results of the Enlightened
mind. They (1) discover The Teachings through their own independent journey, (2) share
their independently discovered Teachings for the remaining time of their life guiding
countless individuals to Enlightenment and (3) leave The Teachings in such a condition
that after their death countless more individuals will be able to attain Enlightenment.
Not everyone would be interested to necessarily learn, reflect, and practice The Teachings
of The Buddha because it is hard work and requires an extensive amount of energy and
effort to learn, reflect, and train one’s mind to attain Enlightenment.
So, in an environment where individuals are unable to determine that a specific Teacher is
or is not a Buddha and the only way to know whether a certain collection of Teachings
lead to Enlightenment or not is to learn, reflect, and practice The Teachings - there were
many people who did not learn from The Buddha, but instead chose the approach of
listening to Teachers who were speaking “mere poetry composed by poets, beautiful in
words and phrases”. These words are easier on the ears and the mind, thus, no hard
work ensures the mind can remain complacent.
Gotama Buddha would be interested in encouraging people to learn, reflect, and practice
his Teachings helping Students to understand the difference between his Teachings and
those teachings of other Teachers doing so using “Right Speech” which includes not
disparaging or degrading others.
The Buddha, using Right Speech, led his Students to understand the difference between
his Teachings and those of others.
The Buddha, whom not everyone understood was a Buddha, was training his Students in
investigation to uncover the true Teachings that lead to Enlightenment to acquire wisdom,
thus, producing a liberated mind while speaking humbly - without conceit.
But, if one is speaking “mere poetry composed by poets, beautiful in words and phrases”
without benefit of learning, reflecting, and practicing Teachings to acquire wisdom that
improves the condition of one’s mind and their life, these teachings would not lead to
Enlightenment, which would be considered useless by a Buddha as individuals would
gain no tangible benefits from the actual teachings being shared.
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Chapter 28
Why Every Practitioner Should Study
The Tathāgata’s Words
Words Which Should Be Studied, Learned, and
Investigated in the Foremost Assembly
Here, in this kind of assembly, when those discourses are being recited that
are mere poetry composed by poets, beautiful in words and phrases,
created by outsiders, spoken by (their) disciples, the Monks do not want to
listen to them, do not lend an ear to them, or apply their minds to understand
them; they do not think those teachings should be studied and learned.
But when those discourses spoken by The Tathāgata are being recited that
are deep, deep in meaning, world-transcending, connected with emptiness,
the Monks want to listen to them, lend an ear to them, and apply their minds
to understand them; they think those Teachings should be studied and
learned. And having learned those Teachings, they question each other
about them and investigate them thoroughly, (asking): How is this? What is
the meaning of this? (They) disclose to (others) what is obscure and clarify
what is unclear, and dispel their confusion about numerous
misunderstandings.
This is called the assembly trained in investigation, not in conceited talk.
(Reference: AN 2.42)


Words that Should Be Studied and Mastered
(Simile of the Drum Peg)
Monks, once in the past the Dasārahas had a kettle drum called the
Summoner. When the Summoner became cracked, the Dasārahas inserted
another peg.
Eventually the time came when the Summoner’s original drumhead had
disappeared and only a collection of pegs remained.
So too, Monks, the same thing will happen with the Monks in the future.
When those discourses spoken by The Tathāgata that are deep, deep in
meaning, world-transcending, dealing with emptiness, are being recited, they
will not be eager to listen to them, nor lend an ear to them, nor apply their
130


minds to understand them; and they will not think those Teachings should be
studied and mastered. But when those discourses that are mere poetry
composed by poets, beautiful in words and phrases, created by outsiders,
spoken by (their) disciples, are being recited, they will be eager to listen to
them, will lend an ear to them, will apply their minds to understand them;
and they will think those teachings should be studied and mastered.
In this way, Monks, those discourses spoken by The Tathāgata that are
deep, deep in meaning, world-transcending, dealing with emptiness, will
disappear….
Therefore, Monks, you should train yourselves thus: When those discourses
spoken by The Tathāgata that are deep, deep in meaning, world-
transcending, dealing with emptiness, are being recited, we will be eager to
listen to them, will lend an ear to them, will apply our minds to understand
them; and we will think those Teachings should be studied and mastered.
Thus should you train yourselves.
(Reference: SN 20.7)
Words from Singleness of Mind
Aggivessana, ... The Tathāgata teaches The Teachings to others only to give
them knowledge. When the talk is finished, Aggivessana, then I steady my
mind internally, quieten it, bring it to singleness, and concentrate it on that
same sign of concentration as before, in which I constantly reside.
(Reference: MN 36)
Words that Are Just So Not Otherwise
From the night he fully awakened, Monks, until the night he attains Final
Nibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of,
and expounds, all that is just so, not otherwise…
(Reference: AN 4.23)
Words of Immediately Effective Teachings
Good, Monks. So you have been guided by me with these Teachings, which
are visible here and now, immediately effective, inviting inspection, onward
leading, to be experienced by the wise for themselves…
(Reference: MN 38.25)
131


Words of The Teachings and Discipline
Words to Be Resided with as One’s Own Island as One’s Own Refuge
…Ānanda, it may be that you will think: ‘The Teacher’s instruction has
ceased, now we have no Teacher!’ It should not be seen like this, Ānanda,
for what I have taught and explained to you as Teachings and discipline will,
at my passing, be your Teacher...
Those Monks, Ānanda, either now or after I am gone, who reside with
themselves as their own island, with themselves as their own refuge, with no
other refuge; who reside with The Teachings as their island, with The
Teachings as their refuge, with no other refuge — it is these Monks, Ānanda,
who will be for me greatest of those dedicated to the training.
(Reference: DN 16)
Words to Be Undertook as Taught
Not to Be Abolished
As long as the Monks do not give instruction on anything that has not been
taught or abolish anything that has already been taught, but undertake and
practice the training guidelines as they have been taught, only growth is to
be predicted for them, not decline.
(Reference: DN 16)
In this collection of Teachings from Gotama Buddha, he shares why a Practitioner should
learn the discourses as he taught them to represent The Teachings that lead to
Enlightenment.
There are many places where Teachings are being shared and referenced to as being
Buddhist Teachings but, due to impermanence, as you investigate you might come to
discover that what is being shared is in conflict with The Words of The Buddha.
Learning and practicing The Teachings of The Buddha through his own words will
produce the best results. The collection of Teachings assembled here help to support this
through The Buddha’s own words shared during his lifetime.
Sharing Teachings that are not connected to The Words of The Buddha would only prove
to be misleading and create obstacles for a Practitioner in the attainment of
Enlightenment.
Everything I share is confirmed in four (4) different ways so that I know it is the truth and
you can discover that same truth.
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1.) What I share is in The Pāli Canon: The Pāli Canon is the largest, most complete source
of Gotama Buddha’s Teachings. Sourcing what you learn and practice back to this
original source text ensures that you are learning and practicing what The Buddha taught.
2.) I did not believe what was in The Pāli Canon, instead, I practiced it to determine the
truth for myself. Through practicing The Teachings, one can observe the condition of the
mind is improving and moves to being peaceful, calm, serene, and content with joy -
permanently. If a Practitioner is observing this through what they are learning, then they
know they are learning and practicing the truth because it is working to improve the
condition of the mind.
3.) I share what I discovered with Students and it is working to improve the condition of
their mind. Through all the years that I have been teaching, Students report that what they
are learning with me is improving the condition of their mind as they are seeing situations
that once caused anger or other unwelcome feelings, no longer produce those same
feelings. They can observe the condition of their mind is improving.
4.) Thai people confirm that what they learned from well known Enlightened Masters of
Buddhist Teachings are the same Teachings that I share. As Thai people have had
Buddhist Teachings in their culture for 800-1200 years, they know how to determine if
someone is or is not Enlightened. They have people in their community who they know
are Enlightened, because they can observe it for themselves. What Thai people learn in
the Thai language is the same thing that I share in English, according to Thai people who
are deeply familiar with The Buddha’s Teachings and The Path to Enlightenment.
Having dedicated time, effort, energy, and resources to confirm The Teachings of The
Buddha in this way, a Practitioner can have confidence that what is being shared with you
are The Teachings of The Buddha and works to produce an Enlightened mind.
“From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final
Enlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just
so, not otherwise…”
The Buddha’s Enlightenment was accomplished gradually over the course of many
lifetimes. In the life that he became a Fully Perfectly Enlightened Buddha, he taught for 45
years sharing The Teachings that lead to Enlightenment with all those who chose to learn
and practice his Teachings. His active journey to Enlightenment in his last life took 6 years
of gradual training and gradual practice resulting in gradual progress. His mind gradually
realized Enlightenment. However, some people mistakenly believe that his Enlightenment
occurred in an instant. This Teaching is essentially explaining that from the time he was
known to have attained Enlightenment until the final death, The Buddha shared The
Teachings on The Path to Enlightenment with tireless effort and energy. This Teaching is
not sharing that he attained Enlightenment in just one night but instead, all that he spoke
of and explained as Teachings is The Path to Enlightenment.
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Chapter 29
Those Who Cause the Good Teachings to
Disappear
(First Discourse)
Monks, those Monks who explain non-Teachings as Teachings are acting for
the harm of many people, the unhappiness of many people, for the ruin,
harm, and suffering of many people, of heavenly beings and human beings.
These Monks generate much unwholesome Kamma and cause these good
wholesome Teachings to disappear.
Monks, those Monks who explain Teachings as non-Teachings …
Monks, those Monks who explain non-discipline as discipline …
Monks, those Monks who explain discipline as non-discipline …
Monks, those Monks who explain what has not been stated and spoken by
The Perfectly Enlightened One as having been stated and spoken by him …
Monks, those Monks who explain what has been stated and spoken by The
Perfectly Enlightened One as not having been stated and spoken by him …
Monks, those Monks who explain what has not been practiced by The
Perfectly Enlightened One as having been practiced by him …
Monks, those Monks who explain what has been practiced by The Perfectly
Enlightened One as not having been practiced by him …
Monks, those Monks who explain what has not been prescribed by The
Perfectly Enlightened One as having been prescribed by him …
Monks, those Monks who explain what has been prescribed by The Perfectly
Enlightened One as not having been prescribed by him are acting for the
harm of many people, for the unhappiness of many people, for the ruin,
harm, and suffering of many people, of heavenly beings and human beings.
These Monks generate much unwholesome Kamma and cause these good
Teachings to disappear.
134


‘Venerable Sir, it is said: Division in The Community, division in The
Community. How is there division in the Community?’
Here, Ānanda,
(1) Monks explain non-Teachings as Teachings
(2) and Teachings as non-Teachings.
(3) They explain non-discipline as discipline, and
(4) discipline as non-discipline.
(5) They explain what has not been stated and spoken by The Perfectly
Enlightened One as having been stated and spoken by him, and
(6) what has been stated and spoken by The Perfectly Enlightened One as
not having been stated and spoken by him.
(7) They explain what has not been practiced by The Perfectly Enlightened
One as having been practiced by him, and
(8) what has been practiced by The Perfectly Enlightened One as not having
been practiced by him.
(9) They explain what has not been prescribed by The Perfectly Enlightened
One as having been prescribed by him, and
(10) what has been prescribed by The Perfectly Enlightened One as not
having been prescribed by him.
On these ten grounds they withdraw and go apart.
They perform legal acts separately and recite the training guidance of these
Teachings separately.
It is in this way, Ānanda, that there is division in The Community.
‘But, Venerable Sir, when one causes division in a harmonious Community,
what does one generate?’
One generates evil lasting for an eon, Ānanda.
‘But, Venerable Sir, what is that evil lasting for an eon?’
One is tormented in hell for an eon, Ānanda.
One who causes division in The Community is bound for misery, bound for
hell, to reside there for an eon.
135


Delighting in division, established in non-Teachings, he falls away from
security from bondage (Enlightenment).
Having caused division in a harmonious Community, he is tormented in hell
for an eon.
(Reference: AN 1.130-AN 139 and AN 10.37-AN 10.39)
In this Teaching from Gotama Buddha, he shares how his Teachings would disappear
based on decisions made by people to not share his Teachings in the way that he taught
them.
The Buddha explains that an individual who modifies his Teachings is “acting for the harm
of many people, the unhappiness of many people, for the ruin, harm, and suffering of
many people, of heavenly beings and human beings”. Heavenly beings and human
beings are able to attain Enlightenment while the other realms of hell, animal, and afflicted
spirits are unable to attain Enlightenment. Therefore, one who modifies his Teachings is
acting for the harm of heavenly and human beings as they would be unable to attain
Enlightenment without The Teachings of a Buddha as a Buddha taught them.
One who modifies a Buddha’s Teachings “generate much unwholesome Kamma and
cause these good wholesome Teachings to disappear” and it causes The Community to
become divided no longer in harmony.
The Buddha shares that an individual who causes division within The Community will
“generate evil lasting for an eon”. An eon is an immeasurable amount of time.
The Buddha further explains that “one who causes division in The Community is bound
for misery, bound for hell, to reside there for an eon. Delighting in division, established in
non-Teachings, he falls away from security from bondage (Enlightenment). Having caused
division in a harmonious Community, he is tormented in hell for an eon”.
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Chapter 30
Those Who Sustain the Good Teachings
(First Discourse)
Monks, those Monks who explain non-Teachings as non-Teachings are
acting for the welfare of many people, for the peacefulness of many people,
for the good, welfare, and peacefulness of many people, of heavenly beings
and human beings. These Monks generate much merit and sustain these
good Teachings.
Monks, those Monks who explain Teachings as Teachings …
Monks, those Monks who explain non-discipline as non-discipline …
Monks, those Monks who explain discipline as discipline …
Monks, those Monks who explain what has not been stated and spoken by
The Tathāgata as not having been stated and spoken by him …
Monks, those Monks who explain what has been stated and spoken by The
Tathāgata as having been stated and spoken by him …
Monks, those Monks who explain what has not been practiced by The
Tathāgata as not having been practiced by him …
Monks, those Monks who explain what has been practiced by The Tathāgata
as having been practiced by him …
Monks, those Monks who explain what has not been prescribed by The
Tathāgata as not having been prescribed by him …
Monks, those Monks who explain what has been prescribed by The
Tathāgata as having been prescribed by him are acting for the welfare of
many people, for the peacefulness of many people, for the good, welfare,
and peacefulness of many people, of heavenly beings and human beings.
These Monks generate much merit and sustain these good wholesome
Teachings.
137


‘Venerable Sir, it is said: Harmony in The Community, harmony in The
Community. How is there harmony in The Community?’
Here, Ānanda.
(1) Monks explain non-Teachings as non-Teachings, and
(2) Teachings as Teachings.
(3) They explain non-discipline as non-discipline and
(4) discipline as discipline.
(5) They explain what has not been stated and spoken by The Tathāgata as
not having been stated and spoken by him, and
(6) what has been stated and spoken by The Tathāgata as having been
stated and spoken by him.
(7) They explain what has not been practiced by The Tathāgata as not having
been practiced by him, and
(8) what has been practiced by The Tathāgata as having been practiced by
him.
(9) They explain what has not been prescribed by The Tathāgata as not
having been prescribed by him, and
(10) what has been prescribed by The Tathāgata as having been prescribed
by him.
On these ten grounds they do not withdraw and go apart. They do not
perform legal acts separately or recite the training guidelines separately.
It is in this way, Ānanda, that there is harmony in The Community.
‘But, Venerable Sir, when one restores harmony of a divided Community,
what does one generate?’
One generates divine merit, Ānanda.
‘But, Venerable Sir, what is divine merit?’
One rejoices in heaven for an eon, Ānanda. Pleasant is harmony in The
Community, and the mutual help of those who live in harmony. Pleased in
harmony, established in The Teachings, one does not fall away from security
from bondage (Enlightenment).
Having brought harmony to The Community, one rejoices in heaven for an
eon.
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Chapter 31
Those Who Cause the Good Teachings to
Disappear
(Second Discourse)
Monks, those Monks who explain the meaning and The Teachings by means
of badly acquired discourses whose phrasing is an approximation [of the
correct phrasing] are acting for the harm of many people, for the
unhappiness of many people, for the ruin, harm, and suffering of many
people, of heavenly beings and human beings.
These Monks generate much unwholesome Kamma and cause the good
Teachings to disappear.
(Reference: AN 2.41)


In this Teaching from Gotama Buddha, he shares how his Teachings would disappear
based on decisions made by people to not share his Teachings in the way that he taught
them, but instead, the teachings are “of badly acquired discourses whose phrasing is an
approximation [of the correct phrasing]”.
The Buddha explains that an individual who modifies his Teachings is “acting for the harm
of many people, the unhappiness of many people, for the ruin, harm, and suffering of
many people, of heavenly beings and human beings”. Heavenly beings and human
beings are able to attain Enlightenment while the other realms of hell, animal, and afflicted
spirits are unable to attain Enlightenment. Therefore, one who modifies his Teachings is
acting for the harm of heavenly and human beings as they would be unable to attain
Enlightenment without The Teachings of a Buddha as a Buddha taught them.
One who modifies a Buddha’s Teachings “generate much unwholesome Kamma and
cause these good wholesome Teachings to disappear” and it causes The Community to
become divided no longer in harmony.
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Chapter 32
Those Who Sustain the Good Teachings
(Second Discourse)
Monks, those Monks who explain the meaning and The Teachings with well-
acquired discourses whose phrasing is not [mere] approximation are acting
for the welfare of many people, for the peacefulness of many people, for the
good, welfare, and peacefulness of many people, of heavenly beings and
human beings.
These Monks generate much merit and sustain the good Teachings.
(Reference: AN 2.41)


In this Teaching from Gotama Buddha, he shares how his Teachings would be sustained
based on decisions made by people to share his Teachings in the way that he taught
them because The Teachings are “well-acquired discourses whose phrasing is not [mere]
approximation”.
The Buddha explains that an individual who maintains his Teachings in the way that he
taught them is “acting for the welfare of many people, for the peacefulness of many
people, for the good, welfare, and peacefulness of many people, of heavenly beings and
human beings”. Heavenly beings and human beings are able to attain Enlightenment
while the other realms of hell, animal, and afflicted spirits are unable to attain
Enlightenment. Therefore, one who maintains his Teachings is acting for the peacefulness
of heavenly and human beings as they would be able to attain Enlightenment with The
Teachings of a Buddha as a Buddha taught them.
One who maintains a Buddha’s Teachings “generate much merit and sustain this good
Teachings” and it causes The Community to live in harmony.
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Chapter 33
Ten Roots of Disputes
‘Venerable Sir, why is it that arguments, conflict, contention, and disputes
arise in The Community and Monks do not reside at ease?’
Here, Upāli,
(1) Monks explain non-Teachings as Teachings,
(2) and Teachings as non-Teachings.
(3) They explain non-discipline as discipline, and
(4) discipline as non-discipline.
(5) They explain what has not been stated and spoken by The Tathāgata as
having been stated and spoken by him, and
(6) what has been stated and spoken by The Tathāgata as not having been
stated and spoken by him.
(7) They explain what has not been practiced by The Tathāgata as having
been practiced by him, and
(8) what has been practiced by The Tathāgata as not having been practiced
by him.
(9) They explain what has not been prescribed by The Tathāgata as having
been prescribed by him, and
(10) what has been prescribed by The Tathāgata as not having been
prescribed by him.
This, Upāli, is why arguments, conflict, contention, and disputes arise in The
Community and Monks do not reside at ease.
142

‘Venerable Sir, how many roots of disputes are there?’
There are, Upāli, ten roots of disputes.
What ten?
Here,
(1) Monks explain non-Teachings as Teachings,
(2) and Teachings as non-Teachings.
(3) They explain non-discipline as discipline, and
(4) discipline as non-discipline.
(5) They explain what has not been stated and spoken by The Tathāgata as
having been stated and spoken by him, and
(6) what has been stated and spoken by The Tathāgata as not having been
stated and spoken by him.
(7) They explain what has not been practiced by The Tathāgata as having
been practiced by him, and
(8) what has been practiced by The Tathāgata as not having been practiced
by him.
(9) They explain what has not been prescribed by The Tathāgata as having
been prescribed by him, and
(10) what has been prescribed by The Tathāgata as not having been
prescribed by him.
These, Upāli, are the ten roots of disputes.
(Reference: AN 10.41)
143


In this Teaching from Gotama Buddha, he shares the ten roots of disputes. Through
individuals choosing to modify The Buddha’s Teachings based on what he did not teach,
this will cause disputes in a Community of Practitioner.
The Path to Enlightenment includes multiple aspects of training to include, helping a
Practitioner to train the mind to not argue through eliminating craving/desire/attachment
and practicing Right Speech as The Buddha taught these Teachings.
If an individual were to change any aspect of The Teachings, Practitioners would not have
the detailed, clear, concise, and precise Teachings of a Buddha that lead to training the
mind to eliminate the pollution of the mind that leads to arguments, conflict, contention,
and disputes in The Community and Practitioners do not reside at ease.
Conversely, if Practitioners maintain The Teachings of a Buddha and are guided to
improve the condition of their mind and life by Enlightened beings, then, there are no
arguments, conflict, contention, and disputes in The Community and Practitioners reside
at ease.
144


Chapter 34
Disciples Who Behave Towards The Teacher with
Hostility and with Friendliness
And how do disciples behave towards The Teacher with hostility, not with
friendliness?
Here, Ānanda, compassionate and seeking their welfare, The Teacher
teaches The Teachings to the disciples out of compassion: This is for your
welfare, this is for your peacefulness. His disciples do not want to hear or
give ear or apply effort with their minds to understand; they stray and turn
away from the Teacher’s Teachings.
Thus do disciples behave towards The Teacher with hostility, not with
friendliness.
And how do disciples behave towards The Teacher with friendliness, not with
hostility?
Here, Ānanda, compassionate and seeking their welfare, The Teacher
teaches The Teachings to the disciples out of compassion: This is for your
welfare, this is for your peacefulness. His disciples are interested to hear and
give ear and apply effort with their minds to understand; they do not stray
and turn away from The Teacher’s Teachings.
Thus do disciples behave towards The Teacher with friendliness, not with
hostility.
Therefore, Ānanda, behave towards me with friendliness, not with hostility.
That will lead to your welfare and peacefulness for a long time.
I shall not treat you as the potter treats the raw damp clay. Repeatedly
restraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what
to avoid, I shall speak to you, Ānanda. The truly dedicated will stand [the
test].
(Reference: MN 122)


In this Teaching from Gotama Buddha, he shares how Students should not behave
towards their Teacher with hostility, as this would be the opposite of how one aspiring to
attain Enlightenment or an Enlightened being would function.
Instead, he guides Students to behave towards their Teacher with friendliness as this “will
lead to your welfare and peacefulness for a long time”.
The Buddha shares with one of his closest Students Ānanda that he will not “repeatedly
restrain” him, but instead he will guide him in what to avoid in regards to unwholesome
mental, verbal, and bodily conduct along with all the other Teachings that are needed to
experience Enlightenment.
The Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.
“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.
Teacher). The potter would need to form the clay into the ideal object. So The Buddha is
sharing that he is not going to “repeatedly restrain” Ānanda attempting to shape him into
the ideal person. Instead, he will speak to him and guide him letting him make his own
decisions rather than being constantly shaped by The Teacher.
It is a real “test” of the Student’s mind to understand, acknowledge, and improve their life
practice based on a Teacher’s guidance pointing out areas of improvement. The
unEnlightened mind typically is only interested in hearing pleasing and agreeable words
and the ego does not typically enjoy understanding unpleasing and disagreeable words
from others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be
openly understood by the Student rather than allowing the ego of the unEnlightened mind
to feel rejected or disheartened by a Teacher’s guidance. The Teacher points out areas
they see for a Student to improve and further progress towards the attainment of
Enlightenment.
The “test” is that the Student will need to develop the determination, dedication, and
diligence to actively seek guidance for improvement of their life practice. Without
conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a
Student would have no ability to attain Enlightenment. Without understanding the
unwholesome qualities that exist in the Student’s mind to eliminate and the wholesome
qualities to cultivate through a Teacher’s guidance, a Student would have no ability to
progress in their practice to the ultimate attainment of a liberated mind.
A Student will need to be inviting and accepting of a Teacher’s guidance in order to
identify areas of improvement and then learn, reflect, and practice Teachings to improve
their life practice. If a Student allows the ego to block the guidance from the Teacher
while feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the
test” of receiving guidance from the Teacher to progress towards Enlightenment.
A Teacher would need to exert a significant amount of time, effort, energy, and resources
to guide a Student to Enlightenment. A Teacher should not ask for any benefits from their
Students, but instead, await what is given as offerings. A Teacher’s only goal should be to
guide a Student to Enlightenment without any personal gain for themselves whatsoever.
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Chapter 35
Difference Between The Perfectly Enlightened
One and a Monk Liberated by Wisdom
The Tathāgata, Monks, the Arahant, The Perfectly Enlightened One, is the
originator of the path unarisen before, the producer of the path unproduced
before, the declarer of the path undeclared before. He is the knower of the
path, the discoverer of the path, the one skilled in the path.
And his disciples now reside practicing that path and become possessed of
it afterwards.
This, Monks, is the distinction, the disparity, the difference between The
Tathāgata, the Arahant, the Perfectly Enlightened One, and a Monk liberated
by wisdom.
(Reference: SN 22.58)


147

In this Teaching from Gotama Buddha, he shares the difference between a Buddha and a
Practitioner who attains Enlightenment through the guidance of a Teacher.
A Buddha is one who (1) discovers The Teachings through their own independent journey,
(2) shares their independently discovered Teachings for the remaining time of their life
guiding countless individuals to Enlightenment and (3) leaves The Teachings in such a
condition that after their death, countless more individuals will be able to attain
Enlightenment.
As Gotama Buddha explains, he “is the originator of the path unarisen before, the
producer of the path unproduced before, the declarer of the path undeclared before. He is
the knower of the path, the discoverer of the path, the one skilled in the path.”
Through his declared Teachings, countless people during his lifetime and after his death
have attained Enlightenment. Each person who attains Enlightenment with the guidance
of Teachers is an Enlightened being, an Arahant, but they are not a Buddha.
A Buddha is an Enlightened being, an Arahant, but they attain this mental state on their
own without the support and guidance of any Teachers. A Buddha is referred to as Fully
Perfectly Enlightened because they have no influence from Teachers that would distort
their perspective of what led to their Enlightenment. Their mind is completely pure without
any pollution and permeates with wisdom of The Path to Enlightenment being able to
guide countless individuals to Enlightenment.
Their independent journey to Enlightenment has produced deep wisdom of The Path to
Enlightenment and, thus, prepares their mind for a lifetime of sharing The Teachings with
those who choose to seek instruction, be taught, and be guided to experience
Enlightenment.
A Practitioner who has attained Enlightenment through the guidance of Teachers is not a
Buddha. This person is an Enlightened being, also referred to as an Arahant, but they are
not a Buddha.
A Buddha is the discoverer of The Path to Enlightenment while an Enlightened being is
liberated through the wisdom of a Buddha. A Buddha is extremely rare in the world and
the last one currently known to the world existed over 2,500 years.
148


Chapter 36
The Tathāgata Taught Very Few Compared to the
Numerous Things He Had Known
On one occasion The Perfectly Enlightened One was residing at Kosambī in a
simsapā grove. Then The Perfectly Enlightened One took up a few simsapā
leaves in his hand and addressed the Monks thus:
What do you think, Monks, which is more numerous: these few simsapā
leaves that I have taken up in my hand or those in the simsapā grove
overhead?
‘Venerable Sir, the simsapā leaves that The Perfectly Enlightened One has
taken up in his hand are few, but those in the simsapā grove overhead are
numerous.’
So too, Monks, the things I have directly known but have not taught you are
numerous, while the things I have taught you are few.
And why, Monks, have I not taught those many things?
Because they are unbeneficial, irrelevant to the fundamentals of the holy life,
and do not lead to fading away of strong feelings, to freedom from strong
feelings, to elimination, to peace, to direct knowledge (experience), to
Enlightenment, to Nibbāna.
Therefore I have not taught them.
And what, Monks, have I taught?
I have taught: ‘This is discontentedness’; I have taught: ‘This is the cause of
discontentedness’; I have taught: ‘This is the elimination of
discontentedness’; I have taught: ‘This is the way leading to the elimination
of discontentedness.’
And why, Monks, have I taught this?
Because this is beneficial, relevant to the fundamentals of the holy life, and
leads to fading away of strong feelings, to freedom from strong feelings, to
elimination, to peace, to direct knowledge (experience), to Enlightenment, to
Nibbāna. Therefore I have taught this.
149

(Reference: SN 56.31)


In this Teaching from Gotama Buddha, he shares how enormous the wisdom was that he
acquired through his independent journey to Enlightenment based on a simile related to
all the “leaves” of the trees in the forest, while that which he taught was represented by
only the few leaves gathered in his hand.
Though the wisdom he acquired was deep and profound encompassing The Natural
Laws of Existence and wisdom beyond what others would be able to comprehend, he
focused his efforts over the course of his 45-year Teaching career on sharing only those
Teachings that lead to Enlightenment even though he understood wisdom well beyond
that which he actually shared.
The Teachings a Practitioner needs to learn, reflect, and practice to experience
Enlightenment are enormous enough that will challenge a Practitioner to understand and
practice on a daily basis. Had Gotama Buddha shared all his wisdom and wisdom not
associated with the awakening of the mind to Enlightenment, it would have only detracted
from his objective of guiding countless beings to Enlightenment during his lifetime and
after his death.
Through a Practitioner learning, reflecting, and practicing The Teachings he did share, the
mind will gradually awaken to Enlightenment and then be able to see more and more of
the leaves in all of the forest.
He then once again returns to emphasizing the importance and fundamental role of The
Four Noble Truths ensuring his Students are always reminded how significant it is to learn,
reflect, and practice The Four Noble Truths as that Teaching is the beginning of what
leads to the complete elimination of all discontentedness.
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Chapter 37
One Who Points Out Treasure
Ānanda, I shall not treat you as the potter treats the raw damp clay.
Repeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding
you of what to avoid, I shall speak to you, Ānanda. The truly dedicated will
stand [the test].
Regard him as one who points out treasure, the wise one who seeing your
faults guides you of what to avoid. Stay with this sort of Teacher.
For the one who stays with a Teacher of this sort, things get better, not
worse.
(Reference: MN 122 & DHP 76-77)
In order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher,
would need to help Students uncover unwholesome qualities in the mind and in their life
practice while pointing out the cultivation of wholesome qualities. A Student will need to
put their trust in the Teacher while investigating the areas of improvement the Teacher
identifies and shares with the Student.
In this Teaching from Gotama Buddha, he shares with one of his closest Students Ānanda
that he will not “repeatedly restrain” him, but instead he will guide him in what to avoid in
regards to unwholesome mental, verbal, and bodily conduct along with all the other
Teachings that are needed to experience Enlightenment.
The Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.
“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.
Teacher). The potter would need to form the clay into the ideal object. So The Buddha is
sharing that he is not going to “repeatedly restrain” Ānanda attempting to shape him into
the ideal person. Instead, he will speak to him and guide him letting him make his own
decisions rather than being constantly shaped by The Teacher.
It is a real “test” of the Student’s mind to understand, acknowledge, and improve their life
practice based on a Teacher’s guidance pointing out areas of improvement. The
unEnlightened mind typically is only interested in hearing pleasing and agreeable words
and the ego does not typically enjoy understanding unpleasing and disagreeable words
from others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be
openly understood by the Student rather than allowing the ego of the unEnlightened mind
to feel rejected or disheartened by a Teacher “who points out treasure”. The “treasure”
that a Teacher points out is those areas they see for a Student to improve and further
progress towards the attainment of Enlightenment.
The “test” is that the Student will need to develop the determination, dedication, and
diligence to actively seek guidance for improvement of their life practice. Without
151


conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a
Student would have no ability to attain Enlightenment. Without understanding the
unwholesome qualities that exist in the Student’s mind to eliminate and the wholesome
qualities to cultivate through a Teacher’s guidance, a Student would have no ability to
progress in their practice to the ultimate attainment of a liberated mind.
A Student will need to be inviting and accepting of a Teacher’s guidance in order to
identify areas of improvement and then learn, reflect, and practice Teachings to improve
their life practice. If a Student allows the ego to block the guidance from the Teacher
while feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the
test” of receiving guidance from the Teacher to progress towards Enlightenment.
A Teacher would need to exert a significant amount of time, effort, energy, and resources
to guide a Student to Enlightenment. A Teacher should not ask for any benefits from their
Students, but instead, await what is given as offerings. A Teacher’s only goal should be to
guide a Student to Enlightenment without any personal gain for themselves whatsoever.
So, a Teacher who takes their time, effort, energy, and resources to “point out treasure”
should be regarded as a “wise one who seeing your faults” will help you to learn, reflect,
and practice The Teachings to attain Enlightenment.
The Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not
worse”. As the condition of the mind and one’s life, “only gets better, not worse” when a
Student is open to understanding guidance from a wise Teacher who kindly and patiently
shares areas for improvement while not seeking any benefit from you - their only goal is to
help you. In this type of relationship with a wise Teacher pointing out areas of
improvement as “treasure” to be appreciated based on the goal of helping you, you
should “stay with this sort of Teacher” as things only “get better, not worse”.
Hearing The Hard Truth - Can Trigger Aversion in One’s Own Mind
When sharing these Teachings with Students, there are times when a Student either asks
a question or makes a statement that a Teacher needs to then respond to, in order to help
them, and all individuals, better understand The Path to Enlightenment.
The response, needs to be honest, straight forward, easy to understand, and “the truth”,
while all being wrapped in loving-kindness and compassion.
Even in doing so, hearing the “hard” truth is oftentimes challenging for a Student and can
leave an individual forming a judgment about the Teacher that is untrue and a
misperception.
For example, recently, I was teaching at the Temple and when explaining that it is unwise
to lie, to tell any type of falsehood, a Student asked me to expound upon this Teaching by
providing an example and asking what I might choose to do in that situation.
When explaining how to handle this situation through The Natural Law of Kamma, based
in The Teachings of The Buddha, a different Student hastily commented “I will never do
that”.
152


My response was along the following:
I shared that each person should feel comfortable to do as they please. That I am not
here to convince them of what they should or should not do. Instead, I am sharing what
would lead to the elimination of craving/desire/attachment, and produce the Enlightened
mental state, where the mind is peaceful, calm, serene, and content with joy. A permanent
mental state.
I mentioned, as part of my answer, that while I understand the Student currently thinks in
the way that they currently do, “that they would never do what I suggested”, I explained
that with deeper thought, reflection, and consideration, they might change their decision
on whether or not they might implement what was suggested.
I also shared, that the reason why their mind is currently experiencing discontentedness
and not experiencing permanent peace and joy, is due to the mind not currently
understanding these Teachings and how an individual would need to eliminate its craving/
desire/attachment to get to that peace and joy. That lying, would never produce a
wholesome result (i.e. wholesome Kamma) as it is based in craving/desire/attachment.
The Student appeared to not like to hear this “hard truth” about their own mind and highly
disagreed with what was being shared.
The unEnlightened mind does not know what it does not know, and it is oftentimes
disinterested in “letting go” of its false beliefs, opinions, views, and unwholesomeness.
This is why the “intention of renunciation” is such an important component of The Path to
Enlightenment and the second factor of The Eight Fold Path, a core and central Teaching
of The Buddha.
So, while a person may be interested in the peacefulness and joy of the Enlightened
mental state, the unEnlightened mind is oftentimes truly complacent and disinterested in
implementing change to improve, walking The Path to Enlightenment, developing this
“better way of life”.
It is very challenging to look inward, realize that one is imperfect, and that there is real
work to be done to improve.
Therefore, when hearing the “hard truth”, an individual could potentially decide to push
away the very Teachings that are going to help them to experience the peace and joy they
aspire to experience. The mind’s craving/desiring to continue to do things the way it
currently does, being disinterested to implement change, can produce painful feelings
within the mind, then as part of “wrong view” one could see the Teacher as the problem,
and choose to exercise aversion, pushing away the very thing that would help them - the
Teacher and The Teachings of The Buddha. Oftentimes, this comes with judgment,
looking down on the Teacher thinking, that somehow, they are rude, impolite, unkind,
unfriendly, or disrespectful. They may even judge them as being egotistical and full of
conceit.
When in reality, what a Teacher is doing, is helping the mind of the Student “awaken” to
the very wisdom that it needs to hear to make progress on The Path to Enlightenment.
But, that wisdom is oftentimes a “hard truth” that the unEnlightened is truly not interested
to hear, and due to the mind’s craving/desire and conceit, the mind experiences painful
153


feelings attributing those to The Teacher, when in reality, they are coming from one’s own
mind.
Therefore, it is much easier for the unEnlightened mind to blame the Teacher for the
arising painful feelings, and judge the Teacher, thinking the Teacher has done something
wrong, bad, unwise, or out of their own conceit.
When in reality, the Teacher did the most loving, kind, and compassionate thing they
could ever do. They shared Teachings with the Student, without any expectation of
anything in return, that are going to help them move beyond what they are currently
thinking and closer to this “better way of life” as taught by The Buddha, a peaceful and
joyful mental state that is permanent. It is just that the Student is not understanding that
“better way of life” and thinking that by the Teacher sharing a “hard truth”, and their mind
being uncomfortable with that truth, that somehow the Teacher has done something
unwise or out of conceit.
It is important to understand, the same things that brought someone to The Path to
Enlightenment, oftentimes, are the same things that will turn an individual away from The
Path to Enlightenment.
What I mean by this is, it is the mind’s cravings/desires/attachments/wants/expectations
that have led to all of one’s own discontentedness, difficulties, struggles, and broken
relationships. The mind’s conceit and lack of wisdom, has led to relationships that are not
harmonious. The mind’s aversion has repeatedly pushed people and situations out of
one’s life without actually addressing the core and central problem rooted deep within the
unEnlightened mind, craving/desire/attachment/wants/expectations, and all the other
pollutions of mind - The Ten Fetters.
Therefore, in a situation where the mind is craving/desiring/wanting/expecting the Teacher
to be a certain way, and they do not meet those expectations, the individual’s mind will
become discontent, attribute those feelings to the Teacher, judge the Teacher, and then
push away the Teacher and The Path to Enlightenment.
This is all unfortunate for the Student, because the very Teachings they need to overcome
the pollutions of mind, are no longer accessible to them based on their unwise choice to
push away The Teachings and a Teacher.
So, I recommend understanding that a Teacher is going to “point out treasure” for their
Students. Value that dedication, time, energy, effort, and commitment that the Teacher is
applying to help you, without any expectation of anything in return. Realize, that no matter
how polite, kind, friendly, and respectful the Teacher is being, when a craving/desire/
attachment is triggered within one’s own mind, those painful feelings are not being
caused by the Teacher but instead, one’s own mind.
Practicing aversion, pushing away the Teacher and The Teachings of The Buddha, is not
going to solve the painful feelings. Instead, it will just ensure they continue.
Hearing the hard truth can trigger aversion in one’s own mind because it is trigging
a craving/desire/attachment to appear perfect, smart, intelligent, or to be talked to
in a specific way.
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