Due to clinging to The Five Aggregates and a being coming into existence, the mind will
experience discontentedness.
All unEnlightened beings will experience discontentedness.
Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of
these Teachings is to eliminate discontentedness of mind providing the mind a permanent
place to reside in Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
2.) The Second Noble Truth titled, “the noble truth of the cause of discontentedness”,
explains the underlying cause of why the mind experiences discontentedness.
It is craving/desire/attachment that causes the mind to experience discontentedness.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
The Buddha provides specific cravings that the unEnlightened mind will experience. It is
“craving which leads to renewed existence”. Not only does craving cause
discontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/
attachment in the mind, a being will experience rebirth.
The unEnlightened mind will seek pleasant feelings chasing after the objects of its
affection. The Buddha explains this as craving that is “accompanied by excitement and
desire, seeking excitement here and there; that is craving for sensual pleasures”. The
unEnlightened mind will pull in the direction of the objects of its affection and if it gets
what it “wants”, the mind experiences temporary pleasant feelings. If the mind does not
get what it “wants”, it will experience painful feelings. Many times the mind does not
know what it “wants” and will experience feelings that are neither painful-nor-pleasant.
Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness
never being able to find peace or be at ease because it is constantly chasing after
something experiencing pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant.
The Buddha further explains how the mind has “craving for existence” which is a mental
longing with a strong eagerness to exist in the world. With the mind holding on to
existence, a being will continue to experience discontentedness and discontentedness in
future existences within The Cycle of Rebirth due to the craving/desire/attachment in the
mind for continued existence. If there is birth, there is going to be discontentedness.
The mind also can have “craving for extermination” or death. This would be a being who
is interested in death through suicide or other destructive conduct. If the mind has
craving/desire to eliminate life, the mind is not in the middle and will experience
discontentedness and rebirth due to this craving.
39


All craving/desire/attachment will produce discontentedness in the mind. There is no such
thing as a wholesome craving/desire/attachment.
3.) The Third Noble Truth titled, “the noble truth of the elimination of discontentedness”
helps a Practitioner understand that to eliminate discontentedness of mind, one needs to
eliminate craving/desire/attachment.
Through training the mind to eliminate mental longing with a strong eagerness, the mind
can reside peaceful, calm, serene, and content with joy because it is no longer seeking
pleasant feelings through impermanent conditions and, thus, welcoming in painful
feelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to
be inwardly peaceful and content or “satisfied with what is”.
The Buddha explains the elimination of discontentedness as “it is the remainderless
fading away and elimination of the same craving, the giving up and letting go of it,
freedom from it, non-reliance on it”.
Through training the mind to eliminate craving/desire/attachment, the mind can reside
peaceful, calm, serene, and content with joy - permanently. Through training the mind to
no longer chase after the objects of its affection, it can find inner peace no longer
experiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind
can experience unconditioned mental qualities such as peacefulness, calmness, serenity,
and contentedness with joy.
The inner feelings of the Enlightened mind are not based on impermanent conditions but
instead, the mind is always peaceful, calm, serene, and content with joy not based on
temporary conditions. This is accomplished through training the mind to eliminate
craving/desire/attachment as described in this entire book series.
Through training the mind in this way, the mind can eliminate 100% of all discontent
feelings.
4.) The Fourth Noble Truth titled, “the noble truth of the way leading to the elimination of
discontentedness” explains that the way to entirely eliminate discontentedness is through
The Eight Fold Path.
It is The Eight Fold Path that provides the complete and perfect solution for how to
actively train the mind to eliminate 100% of all discontentedness. While craving/desire/
attachment is the cause of the problem and the solution to eliminate discontentedness is
to eliminate all craving/desire/attachment, there is an entire path one needs to learn,
reflect on, and practice to liberate the mind from discontentedness.
The Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
Right Concentration”.
The Four Noble Truths is the primary core Teaching that establishes Right View helping a
Practitioner to examine the problem, cause of the problem, solution to the problem, and
the path leading to the complete elimination of the problem. It is The Eight Fold Path that
is the central Teaching of The Buddha with the vast majority of his Teachings integrating
into The Eight Fold Path in one way or another.
40


It is through learning, reflecting, and practicing The Eight Fold Path that the mind is
trained to be able to completely eliminate all unwholesome decisions that motivate
unskillful conduct that leads to unwholesome results. Through training the mind in The
Eight Fold Path, it is transformed into making only wholesome decisions that motivate
skillful conduct that leads to wholesome results.
Through practicing The Eight Fold Path for an extended period of time, the mind and
one’s life is completely transformed into living “a better way of life” offered through The
Buddha’s Teachings.
His Teachings are not rules to follow but instead, guidance to help a Practitioner deeply
understand The Natural Laws of Existence related to how the mind and the world
functions so that through this new found wisdom, one can choose to train their own mind
to function through these natural laws. It is a real struggle and difficult to live in a world
that the mind does not understand. It is The Buddha’s Teachings that explain how the
mind and the world functions through The Natural Laws of Existence. Understanding and
practicing The Natural Laws of Existence the mind can be peaceful and at ease no longer
struggling through countless difficult and complicated decisions but instead, employ the
wisdom found in these Teachings through one’s free will wise decision making in a well
developed life practice.
The Buddha shares training guidance to help the mind eliminate the taints or pollution
deep inside the mind that is inhibiting one from experiencing the brilliance or brightness
of being able to live with all beings peacefully and in harmony with one another through
focusing on training one’s own mind and allowing others to do the same.
The Buddha encourages Students to make an effort to understand and practice The Four
Noble Truths as the first breakthrough into understanding why the mind is discontent and
how to eliminate 100% of all discontentedness through sharing “an effort should be made
to understand: ‘This is discontentedness’; an effort should be made to understand: ‘This
is the cause of discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This is the
way leading to the elimination of discontentedness.’”
An Enlightened being knows the peace and tranquility of living life through this
Enlightened wisdom of The Buddha. The mind is at ease and never discontent.
This can only be accomplished through one’s own efforts and dedication to progressing
on The Path to Enlightenment.
The Buddha nor your Teacher can give you Enlightenment. It is only you who can become
determined, dedicated, and diligent to learn, reflect, and practice these Teachings to
experience this transformation in your life.
Through making the effort to deeply understand and practice this new found wisdom, the
mind will then understand The Natural Laws of Existence discovering a world and life that
you never knew existed. A life where the mind is free from the constant struggles and
difficulties of daily life but instead, can function with ease and in harmony with all beings.
Making the breakthrough to The Four Noble Truths the mind can take a few breaths
knowing the problem, the cause of the problem, the solution to the problem, and the
complete solution to the problem as The Path to Enlightenment.
41


Without this breakthrough, it will be very challenging for a Practitioner to understand
anything else that The Buddha has shared to help you eliminate 100% of all the
discontentedness in the mind.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and you can seek guidance with the author of this book to
breakthrough to understanding The Four Noble Truths.
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Chapter 8
The Two-Eyed Person
Monks, there are these three kinds of person found existing in the world.
What three?
The blind person,
the one-eyed person, and
the two-eyed person.
(1) And what, Monks, is the blind person?
Here, some person lacks the kind of eye with which one can acquire wealth
not yet acquired and increase wealth already acquired, and he also lacks the
kind of eye with which one can know wholesome and unwholesome
qualities, blameworthy and blameless qualities, inferior and superior
qualities, dark and bright qualities with their counterparts. This is called the
blind person.
(2) And what is the one-eyed person?
Here, some person has the kind of eye with which one can acquire wealth
not yet acquired and increase wealth already acquired, but he lacks the kind
of eye with which one can know wholesome and unwholesome qualities,
blameworthy and blameless qualities, inferior and superior qualities, dark
and bright qualities with their counterparts. This is called the one-eyed
person.
(3) And what is the two-eyed person?
Here, some person has the kind of eye with which one can acquire wealth
not yet acquired and increase wealth already acquired, and he also has the
kind of eye with which one can know wholesome and unwholesome
qualities, blameworthy and blameless qualities, inferior and superior
qualities, dark and bright qualities with their counterparts. This is called the
two-eyed person.
These, Monks, are the three kinds of persons found existing in the world.
And how, Monks, does a Monk have attentive eyes?
43

Here, a Monk understands as it really is: ‘This is discontentedness’; a Monk
understands as it really is: ‘Thịs is the cause of discontentedness'; a Monk
understands as it really is: ‘This is the elimination of discontentedness'; a
Monk understands as it really is: ‘This is the way leading to the elimination of
discontentedness.’
It is in this way that a Monk has attentive eyes.
(Reference: AN 3.29)


In this Teaching from Gotama Buddha, he shares the three types of people existing in the
world shared as a simile connected to the eyes of an individual as skills/abilities one
would possess.
One eye is related to wealth with the second eye related to being able to observe qualities
to eliminate or cultivate.
Gotama Buddha would oftentimes describe his observations in the world around him
through similes discussing various qualities and attributes of individuals so that one can
aspire to cultivate these qualities, not as a way of looking at others positively or
negatively.
It would be helpful for a human being to acquire the ability to “acquire wealth not yet
acquired and increase wealth already acquired” while also acquiring the ability to “know
wholesome and unwholesome qualities, blameworthy and blameless qualities, inferior
and superior qualities, dark and bright qualities with their counterparts”.
With these abilities, a Practitioner can improve their life through developing the ability to
improve their income to provide for the needed supplies to sustain one’s life (food, water,
clothing, shelter, and medical care) and to help others through a practice of generosity
(giving and sharing). And, through being able to identify qualities that are wholesome and
unwholesome, one is able to more readily learn, reflect, and practice The Teachings on
The Path to Enlightenment to eliminate the unwholesome qualities and cultivate the
wholesome qualities.
He then goes on to describe that Monks would have “attentive” eyes, highly developed
eyes, through understanding The Four Noble Truths. Because one who understands The
Four Noble Truths can practice this Teaching making the breakthrough to establishing
Right View and progressing on The Path to Enlightenment. A Practitioner who
understands The Four Noble Truths has developed and acquired important wisdom
needed for the attainment of Enlightenment.
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Chapter 9
Wholesome Friendship, Wholesome
Companionship, Wholesome Comradeship
On one occasion, Great King, I was living among the Sakyans, where there is
a town of the Sakyans named Nagaraka. Then the Monk Ānanda
approached me, paid homage (respect) to me, sat down to one side, and
said:
'Venerable Sir, this is half of the holy life, that is: wholesome friendship,
wholesome companionship, wholesome comradeship.'
When this was said, Great King, I told the Monk Ānanda:
Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is,
wholesome friendship, wholesome companionship, wholesome
comradeship. When a Monk has a wholesome friend, wholesome
companion, a wholesome comrade, it is to be predicted that he will develop
and cultivate The Noble Eight Fold Path.
(Reference: SN 3.18)


In this Teaching from Gotama Buddha, he shares the importance of developing
wholesome relationships as a positive influence for one to progress on The Path to
Enlightenment.
If a Practitioner makes wise choices in their friendships and associates looking to
cultivate wholesome relationships, they will find their mind will have a tendency to lean
towards wholesome moral conduct and activities, thus, improving one’s life practice.
Conversely, if a Practitioner makes unwise choices in their friends and associates looking
to cultivate unwholesome relationships, they will find their mind will have a tendency to
lean towards unwholesome moral conduct and activities, thus, negatively influencing
one’s decision making and life practice.
Including in your life encouraging, supporting, and motivating relationships is ideal for a
Practitioner to develop their life practice and for the mutual encouragement, support, and
motivation for the attainment of Enlightenment.
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Chapter 10
The Entire Holy Life Is Wholesome Friendship,
Wholesome Companionship, Wholesome
Comradeship
And how, Ānanda, does a Monk who has a wholesome friend, a wholesome
companion, a wholesome comrade, develop and cultivate The Noble Eight
Fold Path?
Here, Ānanda, a Monk develops Right View, which is based upon seclusion,
freedom from strong feelings, and elimination, maturing in release. He
develops Right Intention, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness, Right Concentration, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
It is in this way,
Ānanda, that a Monk who has a wholesome friend, a wholesome companion,
a wholesome comrade, develops and cultivates The Noble Eight Fold Path.
By the following method too, Ānanda, it may be understood how the entire
holy life is wholesome friendship, wholesome companionship, wholesome
comradeship: by relying upon me as a wholesome friend,
Ānanda, beings subject to birth are freed from birth; beings subject to aging
are freed from aging: beings subject to illness are freed from illness: beings
subject to death are freed from death; beings subject to sorrow, grief, pain,
displeasure, and despair are freed from sorrow, grief, pain, displeasure, and
despair. By this method,
Ānanda, it may be understood how the entire holy life is wholesome
friendship, wholesome companionship, wholesome comradeship.
(Reference: SN 45.2)


In this Teaching from Gotama Buddha, he shares the importance of developing
wholesome relationships as a positive influence for one to progress on The Path to
Enlightenment.
He further discusses how a Practitioner who develops wholesome relationships also
develops The Eight Fold Path, “maturing in release”.
“Maturing in release” is the experience one may have that as they deeply develop the
mind, they may experience the bodily sensation of specific cravings/desires/attachments
and/or specific taints/fetters being “released” from the mind.
The more one develops The Eight Fold Path starting with Right View (The Four Noble
Truths) the mind can develop the ability to readily, and in some cases, instantly eliminate
specific craving/desire/attachments and/or specific taints/fetters from the mind. There is
much learning, reflecting, and practicing of these Teachings that is required as a
prerequisite to developing this aspect of the mind.
Gotama Buddha is explaining the bodily sensation experienced upon the elimination of
these pollutions of the mind as “maturing in release”.
Gotama Buddha is describing beings who are subject to The Cycle of Rebirth (i.e.
unEnlightened beings) are freed from The Cycle of Rebirth and discontentedness through
the attainment of Enlightenment in this paragraph of The Teaching; “Änanda, beings
subject to birth are freed from birth; beings subject to aging are freed from aging: beings
subject to illness are freed from illness: beings subject to death are freed from death;
beings subject to sorrow, grief, pain, displeasure, and despair are freed from sorrow, grief,
pain, displeasure, and despair. By this method,…” of cultivating wholesome relationships
and cultivating The Eight Fold Path.
Three Qualities That Are Needed for a Successful Life Partnership
Selecting a life partner is a highly impactful decision in one’s life. Select wisely, and you
can experience a life full of enjoyment and love. Select unwisely, and you would be in for
significant hardships, difficulties, and struggles.
If you had invested millions of dollars into building a business and needed to hire a Chief
Executive Officer (CEO) to lead your company, you would take your time and make a wise
selection because, your future is going to be determined by your wise or unwise choice of
who to hire for this important position within the company. The success of your company
is going to be directly related to the choice you make about who to select for this
important position.
Well, selecting a life partner is exactly the same as selecting a CEO for your multimillion
dollar company. Who you select as a life partner is a very important decision and, your
future is going to be determined by your wise or unwise choice of who to include in your
life for this important position within your life. The success of your life is going to be
directly related to the choice you make about who to select for this important position of a
life partner.
So, what should you be looking for in a life partner and what are the qualities that are
needed to create a life of enjoyment and love?
47


I am going to share three (3) qualities to consider when selecting a life partner that are
going to lead to a life full of enjoyment and love.
1.) Your potential life partner will need to know they are a “work in progress” and
they “are not perfect”.
2.) It is important that your potential life partner does not “blame you for their
discontent feelings”.
3.) Your potential life partner will need to be actively working towards inner growth
and improvement within their own life, being willing to do the inner work on their
mind that is needed to grow and evolve as an individual.
Let me share these in more detail to help you understand why these are important and to
be able to identify these key criteria for a successful, fulfilling, and sustaining life
partnership.
Your potential life partner will need to know they are a “work in progress” and they
“are not perfect”.
Your life partner is going to need to understand, they are not perfect, they are a work in
progress. It is important that you know this as well.
All too often, an individual might cast their hopes and dreams onto another person
thinking, a life partner is going to complete you and fulfill all your hopes and dreams.
You need to understand, that any potential life partner is not perfect, they are struggling in
the world just like you. It is only an Enlightened being who is no longer experiencing
struggles and difficulties in life, and an Enlightened being is not going to be seeking a new
life partnership. Therefore, if you are going to find a life partner, they will be an imperfect
being currently having various struggles and difficulties in the world, they will not be
perfect. Your life partner is not going to fulfill all your hopes and dreams, they are not
going to complete you. If you are feeling incomplete, that is coming from within your own
mind and your life partner is not going to be able to fulfill your own inner feeling of being
incomplete. You need to do that inner work to accomplish that goal.
If a potential life partner understands they are a work in progress, and you do to, then the
mind will be less likely to cast all its hopes and dreams onto the other person expecting
for them to fulfill those for you. Instead, you need to understand that the individual who
you are choosing to be a life partner is going to make mistakes and have challenges with
certain aspects of life.
If you understand this, it will help ensure you are not casting your hopes and dreams onto
another person expecting them to fulfill those but also, you can practice patience when
your life partner is facing certain challenges in their day-to-day life where, instead of being
angry and frustrated with the place they are in life, you can offer support and
encouragement with unconditional love.
And, if your life partner knows they are a work in progress, they will be more inclined to
seek guidance and assistance for growth and development in their life, leading to
constant improvement in how they interact with you and others. A potential life partner
48


who knows they are not perfect is a helpful indication for you that their ego is reduced
enough to be actively working towards improvement in their life.
It is important that your potential life partner does not “blame you for their
discontent feelings”.
If an individual has penetrated into even the most basic understanding of the human
mind, they would understand that feelings and emotions are being caused by one’s own
mind. It is not the outside world that is causing your inner feelings. It is the mind itself that
causes its own feelings.
While this is a basic understanding that can be gained through investigation and
examination of The Teachings of The Buddha on The Four Noble Truths, this is not a
common understanding in the world so you are going to need to specifically look for this
in a potential life partner.
All too often, people are going to be interested in blaming you for their feelings and
emotions. If you have a life partner who is blaming you for their feelings, that means they
do not have the wisdom to understand true reality and will never be able to improve in
what they are experiencing in their daily life within their own mind.
As long as an individual continues to blame others for their feelings, they will continue to
experience sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. for the rest of
their life. If they do not have the wisdom to understand the true cause of their feelings,
then they would be incapable of eliminating their discontent feelings. Therefore, you are in
for a life of being constantly blamed for the feelings and emotions of your partner and that
individual is not choosing to get help for their struggles and difficulties in life. Resentment,
hostility, and bitterness will exist in their relationships and you will both struggle to ever
find harmony.
But, if you and your life partner understand it is your own mind that is causing the feelings
you experience and you both take responsibility for those feelings, then each of you can
skillfully work towards eliminating the true cause of the feelings deep inside your own
mind. This is what will produce peace and joy within your own mind and in your
relationship.
If someone is comfortable to continue to blame others for what they experience, then
they have not understood the most basic of Teachings that are going to lead to their
improvement in life and in their relationships. This type of individual will continue to blame
others for what they experience in life, being unwilling and disinterested to see the true
cause of the struggles and difficulties they face, their own mind and the decisions they
make.
If you are being blamed for your life partner’s feelings and emotions, your potential life
partner has not seen and understood the wisdom and true reality of how their own mind
needs training and improvement. You will experience significant hardships all the way
through your relationship.
But, there is a better way.
49


Each individual can accept responsibility for their own feelings and emotions, not blaming
them on others, and then, you will be able to eliminate the underlying cause of the
discontent feelings, ultimately getting to a peaceful and joyful mind, life, and relationship.
Your potential life partner will need to be actively working towards inner growth and
improvement within their own life, being willing to do the inner work on their mind
that is needed to grow and evolve as an individual.
If your potential life partner understands they are a work in progress and that their feelings
are being caused by their own mind, then the next logical step is that they would be
willing to do the inner work that is needed to become a better individual and eliminate
their discontent feelings.
But, this is not always the case.
Someone might understand they are not perfect and that their feelings are being caused
by their own mind but, they can be complacent and unwilling to do the needed work to
make improvements in their life, as their ego can be sabotaging their ability to seek the
help they need.
If your life partner is complacent in their own growth and development, being unwilling to
seek resources and guidance to improve, then they are stagnant which means, they are
not evolving as a person and your relationship with them will struggle. Their ego will
continue to sabotage their ability to get the needed support and guidance to make
significant improvements in their life and in their relationships. Therefore, you will
experience continued hardships through choosing to select a life partner who is unwilling
to make improvements in their life through training the mind.
To experience success in your life partnership where there is enjoyment and love, you and
your life partner are going to need to be actively involved in your own growth and
development towards constant improvement, becoming a better and better individual.
We are not born perfect and are then functioning as perfect beings throughout our entire
life. Instead, we are born imperfect, with a lack of wisdom, and need to be committed to
constant and continuous growth through the cultivation of wisdom. If not, you are not
practicing loving-kindness and compassion towards yourself and those around you.
Instead, you will continue to make unwise decisions that lead to the harm of others and
thus, to your own harm.
The most loving, kind, and compassionate thing you could do for yourself and those
around you is, to be committed to your own growth and development so you can
eliminate the harmful decisions you make that negatively impact those around you and
cause harm to yourself.
The work to become a better individual, understanding this better way of life taught by
The Buddha, is not easy but it is also not difficult. We can embrace the understanding
that we are each born imperfect and our life journey is to become a better individual
through the cultivation of wisdom and training the mind.
50


An Enlightened being will be functioning perfectly but, to get there requires an individual
to know they are imperfect, their feelings are caused by their own mind, and be willing to
do the needed inner work to grow and evolve into a better individual.
If complacency arises, focusing on how allowing the mind to become stagnant only
causes harm to others and yourself can motivate you to arise energy towards ongoing
growth and development. Understand that, by allowing the mind to remain unwise in the
unEnlightened state means, you are going to be causing harm to others and yourself
through your unwise decisions that cause harm and thus, harm will return to you.
This is no way to live a fulfilling life.
The sooner you catch the mind’s lack of motivation and enthusiasm towards inner growth
and development, that it is attempting to become complacent, the better. It is much
easier to pull the mind out of its attempted complacency when it is just getting started to
head in that direction, then once the complacency is well set into the mind.
You are going to be unable, and it would be unwise, to attempt to force a potential life
partner to do the needed work to grow and develop as an individual. So, it would be wise
to ensure that any potential life partner that you might consider to involve in your life
already has this quality well established within their own life.
Rather than put yourself in a situation where you are with a life partner who is stagnant in
their own growth and development, causing harm to others and themselves, being
disinterested in making improvements due to the mind’s ego, ensure that prior to making
the decision to select any specific life partner that they are already committed to growth
and doing the needed inner work to become a better person.
If your life partner does not have this highly important quality to be willing to actively
make improvements in their own growth and development, you are in for significant
struggles and difficulties as their mind is complacent and their life is stagnant. This
means, the will be continuous disharmony in your relationship through constant unwise
decisions leading to unwholesome results.
There is a better way of life.
Each individual in the life partnership can be committed to their own growth and
development, taking responsibility to train their mind by cultivating wisdom.
This will lead to the needed continuous growth within one’s own life and in their
relationships.
In short, you will need a life partner with, and you will need, these three qualities.
1.) Your potential life partner will need to know they are a “work in progress” an they
“are not perfect”.
2.) It is important that your potential life partner does not “blame you for their
discontent feelings”.
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Chapter 11
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,
how to eliminate the fetters, and how to know they are eliminated. This can all be learned
in one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In
this retreat, there are individual classes devoted to learning each individual fetter of The
Ten Fetters.
The Jhānas await you. These improved qualities of mind await you. Enlightenment awaits
you.
The only thing holding you back is your own determination, dedication, and diligence to
learn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on
The Words of The Buddha, as taught by The Buddha.
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
Be well and enjoy your journey…
To learn more about the Jhānas please see this recorded online class.
https://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-
Pz4cRrlBa_&index=3
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Chapter 12
The World Would Not Lack for Arahants
In whatever Teachings and discipline The Noble Eight Fold Path is not found,
no Ascetic is found of the first, the second, the third or the fourth grade. But
such Ascetics can be found of the first, second, third, and fourth grade in a
Teachings and discipline where The Noble Eight Fold Path is found.
Now, Subhadda, in these Teachings and discipline The Noble Eight Fold
Path is found, and in it are to be found Ascetics of the first, second, third,
and fourth grade. These other schools are lacking of [true] Ascetics, but if in
this one the Monks were to live the life to perfection, the world would not
lack for Arahants.
(Reference: DN 16)


In this Teaching from Gotama Buddha, he shares the importance of The Eight Fold Path.
He explains that if a training discipline does not include The Eight Fold Path there will be
no one who has attained the first, second, third, or fourth Stage of Enlightenment
associating this to “the first, the second, the third or the fourth grade” much like a
traditional school of education would have grades for Students to progress through.
The Path to Enlightenment and The Buddha’s Community of Practitioners is much like a
“school” of Students learning, reflecting, and practicing Teachings to progress through
Stages of Enlightenment much like one might progress through a traditional school
system to higher levels of knowledge and education.
Gotama Buddha explains that if a training discipline does include The Eight Fold Path and
the Practitioner lives life to the ideal perfection of The Eight Fold Path, there will be no
lack of Practitioners who would attain Enlightenment referred to as an Arahant. An
Arahant is an Enlightened being.
In the first, second, and third Stages of Enlightenment, the mind is not yet Enlightened. It
is not until the mind eliminates all of The Ten Fetters that one is considered an Arahant
and, thus, the mind is Enlightened. An Enlightened mind will no longer experience any
discontent feelings. In the first, second, and third Stages of Enlightenment,
discontentedness has been significantly decreased, but not fully eliminated.
A Practitioner progressing to the fourth Stage of Enlightenment as an Arahant will no
longer experience any discontent feelings. The mind will reside peaceful, calm, serene,
and content with joy - permanently.
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Chapter 13
The Difference Between The Tathāgata and
A Monk Liberated by Wisdom
Monks, The Tathāgata, the Arahant, The Perfectly Enlightened One, liberated
by non-clinging through a fading away of strong feelings towards form,
through its fading away and elimination, is called a Perfectly Enlightened
One. A Monk liberated by wisdom, liberated by non-clinging through a fading
away of strong feelings towards form, through its fading away and
elimination, is called one liberated by wisdom.
The Tathāgata, the Arahant, The Perfectly Enlightened One, liberated by non-
clinging through a fading away of strong feelings towards feeling, perception,
volitional formations (choices/decisions), consciousness, through its fading
away and elimination, is called a Perfectly Enlightened One.
A Monk liberated by wisdom, liberated by non-clinging through a fading
away of strong feelings towards feeling, perception, volitional formations
(choices/decisions), consciousness, through its fading away and elimination,
is called one liberated by wisdom.
Therein, Monks, what is the distinction, what is the disparity, what is the
difference between The Tathāgata, the Arahant, 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)


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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.
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Chapter 14
This Spiritual Life Is Not Lived for
The Sake of Deceiving People
Monks, this spiritual life is not lived for the sake of deceiving people and
persuading them; nor for the benefit of gain, honor, and praise; nor for the
benefit of winning in debates; nor with the thought: 'Let the people know me
thus.'
But rather, this spiritual life is lived for the sake of restraint, abandoning,
freedom from strong feelings, and elimination.
(Reference: AN 4.25)


In this Teaching from Gotama Buddha, he shares that learning, reflecting, and practicing
The Path to Enlightenment is not “for the benefit of gain, honor, and praise”, for “winning
in debates”, nor for the conceited thought of letting people know how wise the mind has
become.
As one learns and progresses on The Path to Enlightenment, there is an immeasurable
amount of wisdom that one acquires. To progress to the highest Stage of Enlightenment
one would need to eliminate the ego and any desire to show off one’s wisdom.
An Enlightened being is not going to seek material gain and benefits through the
attainment of Enlightenment or through sharing The Teachings with Students. An
Enlightened being will need to sustain their life through acquiring food, water, clothing,
shelter, and medical care with the understanding that acquisition of monetary wealth and
material possessions does not lead to lasting peacefulness or satisfaction of the mind.
So, an Enlightened being would not have craving/desire/attachment for monetary wealth
but would need income to support one’s life.
Through living a life of restraint and eliminating one’s cravings/desires/attachments, along
with learning, reflecting, and practicing many other aspects of these Teachings, one can
experience “freedom from strong feelings” and the “elimination” of discontentedness of
mind.
An Enlightened mind would not be interested in “debate” or arguments but instead, find
that discussions will result in wholesome outcomes. An Enlightened being fully knows the
truth of The Natural Laws of Existence and does not have a desire to show off their
wisdom through a debate or argument. They are not interested in convincing others of the
wisdom they have acquired that led to their liberation of mind but instead, humbly and
peacefully conduct their life in a way that does not cause any harm to others.
They are not interested in deceiving or persuading others, knowing that this would only
result in unwholesome outcomes, so why do it?
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Gotama Buddha is focusing Practitioner’s minds on “freedom from strong feelings” and
the “elimination” of discontentedness rather than artificial and useless benefits.
Debating Buddhist Teachings - A Misunderstanding
There are many people who believe that Gotama Buddha provided instructions for his
Students to “debate the teachings”.
There are countless translations of Teachings that use the word “debate” The Teachings
and people are led to believe they should debate Buddhist Teachings.
There are even some traditions of Buddhist Teachings that pride themselves on debating
The Teachings among each other or with other traditions of Buddhist Teachings.
I would like to suggest, that the translations using the word “debate” are not helpful to
accomplish the goal of your own Enlightenment and the goal set out by Gotama Buddha
for the entire world to experience Enlightenment.
We are now currently in the process of gradually accomplishing the objective for all of
humanity to attain Enlightenment and I would like to offer a better solution for you to
understand what Gotama Buddha was sharing that will lead to more effective
development of Buddhist Teachings so that you and the entire world can attain
Enlightenment.
The goal of Gotama Buddha is for you and the entire world to experience
Enlightenment.
Enlightenment is a peaceful, calm, serene, and content mind with joy that no longer
experiences discontent feelings such as sadness, anger, frustration, irritation, annoyance,
guilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment, anxiety, stress,
etc. Enlightenment is a permanent mental state that is unshakable.
Let me explain more…
When human beings “debate”, this is typically conducted as an argument where there is a
winner and a loser.
Debates are often intense as two sides with opposing views argue back and forth with
those observing the debate judging who is the winner and who is the loser.
The word debate is commonly defined as: argue about a subject, especially in a formal
manner. A competition in which teams of people, often students, discuss a subject and
the team that is judged to make the best arguments win.
I would like to suggest to you that, two people or groups of people who are arguing about
Buddhist teachings to determine who is the winner and who is the loser is missing the
point and objective set out by Gotama Buddha on The Path to Enlightenment.
And, due to their misunderstanding (i.e. unknowing of true reality) if they continue to argue
attempting to determine a winner they are actually hindering and inhibiting their own
Enlightenment.
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Let me continue to explain further…
An Enlightened being has no craving or desire (mental longing with a strong eagerness) to
“argue”. An Enlightened being knows that there are no benefits in two people intensely
arguing back and forth.
An Enlightened being has no craving or desire (mental longing with a strong eagerness) to
“win”.
An Enlightened being has no “arrogance or ego” to be classified as a “winner”.
An Enlightened being knows the goal of Gotama Buddha is for the entire world to attain
Enlightenment, thus, it is not about a specific person winning but instead that we only
“win” when we are all Enlightened and arguing does not lead to Enlightenment.
An Enlightened being is not interested in being distinguished as “the winner” but instead
is interested in all of humanity winning as we are all gradually learning and practicing The
Teachings progressing on The Path to Enlightenment so that “all beings” can experience
Enlightenment.
To accomplish the goal of us “all winning”, I submit that we can and should
“discuss” the teachings but not debate, argue, and attempt to determine a winner
and a loser.
A discussion is very different than a debate.
A discussion is where two or more people come together to politely, kindly, friendly, and
respectfully have a dialogue without arrogance and ego recognizing that they most likely
do not have all the answers while being open to learning and understanding from others
in the discussion.
A discussion is defined as: the action or process of talking about something in order to
reach a decision or to exchange ideas.
Through peaceful and calm dialogue a discussion can lead to better understanding by all
those who participate.
An open discussion where all involved are willing to share, listen, learn, understand, and
admit another person’s opinion and view is wise can lead to improved understanding of
The Teachings through an exchange of ideas.
And, a discussion can commence and continue even where there is disagreement and
even finish with all people being polite, kind, friendly, and respectful to each other during
and after the discussion. A discussion would involve not attempting to force another to be
convinced of their opinion and view but instead share openly while being willing to
understand another opinion and view through the exchange of ideas.
A debate where all parties are attempting to “win” can, therefore, oftentimes lead to
intense arguments as craving and desire (longing with a strong eagerness) leads to hatred
and anger (pushing people away potentially with hostility). A debate may not be able to
maintain polite, kind, friendly, and respectful dialogue. A debate does not involve an
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exchange of ideas where all people are open to learning and understanding each other
but instead, a debate is attempting to convince another side or an audience who is more
intelligent and who has “won” which oftentimes involves arrogance and ego.
In this world where the goal is to eliminate hostility, hatred, anger, resentment, jealousy,
and other discontent feelings for “all beings” along with eradicating arrogance and ego for
beings to experience Enlightenment; a debate would not accomplish this goal.
The goal is not for one person or another to “win” but the goal is for us “all to win” and we
only accomplish that goal when we are able to share, listen, learn, understand, and admit
another person’s opinion and view is wise leading to improved understanding of The
Teachings on this Path to Enlightenment.
So, I suggest you do not debate but instead that you have discussions. I suggest that you
do not argue but instead that you have discussions. I suggest that you do not attempt to
be the winner but instead that you consider that we have all won when we are successful
at having discussions, dialogue, and sometimes disagreements politely, kindly, friendly,
and with respect. I suggest that you consider that we have all “won” when the entire
world has experienced Enlightenment through each individual choosing on their own to
pursue and progress on The Path to Enlightenment.
Disagreements do not need to lead to hostility, hatred, anger, resentment, jealousy, and
other discontent feelings with arrogance and ego where you push people away from you
(i.e. aversion). The mind can be trained to disagree while having an exchange of ideas
politely, kindly, friendly, and with respect.
But to do that, you need to learn, understand, and practice the true Teachings of Gotama
Buddha with guidance from a Teacher so that you can come to understand debating
provides us no benefit but discussions lead to the entire world liberating the mind
experiencing Enlightenment.
May you have a wonderful day and may you experience the peaceful liberation of the
mind taught by Gotama Buddha known as Enlightenment.
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Chapter 15
Both Formerly and Now What The Tathāgata
Teaches Is Discontentedness and
The Elimination of Discontentedness
So saying, Monks, so proclaiming, I have been baselessly, pointlessly,
falsely, and wrongly misrepresented by some Ascetics and Brāhmins thus:
The Ascetic Gotama is one who leads astray; he teaches the obliteration, the
destruction, the extermination of an existing being. As I am not, as I do not
proclaim, so I have been baselessly, pointlessly, falsely, and wrongly
misrepresented by some Ascetics and Brāhmins thus: The Ascetic Gotama
is one who leads astray; he teaches the obliteration, the destruction, the
extermination of an existing being.
Monks, both formerly and now what I teach is discontentedness and the
elimination of discontentedness.
If others abuse, criticize, scold, and harass The Tathāgata for that, The
Tathāgata on that account feels no annoyance, bitterness, or sadness of the
mind.
And if others honor, respect, appreciate and venerate The Tathāgata for that,
The Tathāgata on that account feels no happiness, excitement, or elation of
the mind.
If others honor, respect, appreciate, and venerate The Tathāgata for that, The
Tathāgata on that account thinks thus: They perform such services as these
for the sake of what had earlier come to be fully understood.
(Reference: MN 22)


As mentioned in other chapters of this book series, 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.
Brāhmin 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 Brāhmin for their service. The community was taught for
many generations to believe they were unable to prayer or worship on their own for any
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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 Brāhmin,
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.
In this Teaching from Gotama Buddha, he shares that he has been misunderstood of what
his Teachings are and the result of his Teachings stating “I have been baselessly,
pointlessly, falsely, and wrongly misrepresented by some Ascetics and Brāhmins”.
Those who are not practicing non-judgment of others nor Right Speech might talk
negatively of Gotama Buddha misrepresenting his Teachings. The individuals who
misrepresented his Teachings were most likely not actually learning, reflecting, and
practicing his Teachings, therefore, they would not understand what he did and did not
teach or the results experienced. So, it would be easy for someone who is not practicing
non-judgment and Right Speech to, through their own false perceptions, misrepresent
what Gotama Buddha was sharing as Teachings.
Gotama Buddha goes on to explain that his mind is unaffected by the praise or blame
that might be shared as a result of his Teachings. Not only is the Enlightened mind not
affected by harsh negative speech of others that might be considered degrading and
disparaging, but the Enlightened mind is also unaffected by praise and admiration.
“If others honor, respect, appreciate, and venerate The Tathāgata for that, The Tathāgata
on that account thinks thus: They perform such services as these for the sake of what
had earlier come to be fully understood”: The Buddha is sharing that if someone chooses
to “honor, respect, appreciation, and venerate” him, this is because they have come to
“fully understand” that he teaches discontentedness and the elimination of
discontentedness. The individual understands clearly what he actually teaches.
Understanding this Teaching, a Practitioner can apply effort to not be affected by praise
nor blame in daily life. Should others praise or admire you for anything at all, do not allow
the arrogance, pride, and other unwholesome mental qualities to arise. Should others
degrade and disparage you for anything at all, do not allow anger, hate, and other
unwholesome mental qualities to arise. When sadness or elation arises in the mind, cut it
off or let it go residing peaceful, calm, serene, and content with joy.
The Enlightened mind has been deeply trained to be unaffected by impermanent
conditions such as praise or blame. The Enlightened mind would be steady, calm, and
unshakable in the best or worst of circumstances or situations. There is no one nor
nothing that could shake up the mind of an Enlightened being especially that of a Fully
Perfectly Enlightened Buddha.
An Enlightened being, an Enlightened mind only needs to walk with wisdom and a smile.
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Chapter 16
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 explains, all that is just so, not otherwise; therefore he is called The
Tathāgata.
As he speaks, Monks, so he does; as he does, so he speaks.
(Reference: AN 4.23)


In this Teaching a disciple of Gotama Buddha, shares that Gotama Buddha is referred to
as “The Tathāgata” from the night he was considered to be “fully awakened” (i.e.
Enlightened) until he attains “Final Nibbāna” (i.e. death).
Nibbāna = Pāli Language
Nirvana = Sanskrit Language
Enlightenment = English Language
One can attain Enlightenment during their lifetime where the mind will be peaceful, calm,
serene, and content with joy - permanently. One can still experience physical pain
associated with injuring the physical body, but the mind will relate to the pain differently
than in the unEnlightened mental state. The Enlightened mind will not be shaken up by
the physical pain or experience any discontentedness associated with the physical pain.
Instead, the mind can continue to reside peaceful, calm, serene, and content with joy
while understanding the impermanent nature of the physical pain.
The physical pain is there for a reason to notify the mind that something needs to be
addressed in the physical body and actions should be taken through wise decisions to
eliminate the physical pain. Physical pain will not be eliminated through the attainment of
Enlightenment but it will be significantly reduced as the mind does not experience
physical pain in the same way in the Enlightened mental state.
It is not until “Final Nibbāna” (i.e. death) at the break up of the body where the mind and
the physical body separates that the mind will experience “Final Nibbāna”. The final
attachment of the mind existing in the physical body will be eliminated and there will no
longer be any rebirth. An Enlightened being has escaped The Cycle of Rebirth.
Gotama Buddha would most often refer to himself as “The Tathāgata”.
The term Tathāgata is often thought to mean “one who has discovered the truth”, “one
who shares the truth”, “one who has thus gone”, or “one who has thus come”. This is
understood as signifying that The Tathāgata is beyond all coming and going - beyond
impermanence sharing the truth of The Natural Laws of Existence that lead to
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Enlightenment. There are, however, other interpretations and the precise original meaning
of the word is not certain.
Gotama Buddha is quoted on numerous occasions in the Pāli Canon (the source of his
Teachings) as referring to himself as “The Tathāgata” instead of using the pronouns me, I,
or myself. This may be meant to emphasize by implication that The Teaching is spoken by
one who has transcended the human condition, one beyond the otherwise endless Cycle
of Rebirth and death, (i.e. beyond discontentedness of mind).
The term Tathāgata has a number of possible meanings.
Gotama Buddha understood the use of the pronouns, me, I, or myself is unfitting to refer
to the human condition as there is “no self”. You will find detailed Teachings on The
Universal Truth of Non-self in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1) of this same book series in the chapter titled “The Four
Noble Truths: Establishing Right View” and “Dissolving the Ego: Ego Serves No Purpose”.
The term Tathāgata is a way to refer to himself without using the pronouns me, I, or
myself.
Other meanings for the term Tathāgata include:
- He who has arrived in such a fashion, (i.e. who has worked his way upwards to
perfection for the world’s good).
- He who, by the path of wisdom, has come at the real understanding of things.
- He who has won Truth.
- He who has discerned Truth.
- He who declares Truth.
Additionally, it is inaccurate to say that Gotama Buddha attained Enlightenment in one
day or one night. While there are several people in the world that might believe that
Gotama Buddha sat down under a tree, meditated, and instantaneously attained
Enlightenment, Gotama Buddha himself when speaking on this topic describes his
Enlightenment as a “gradual practice and gradual progress”. You will learn these
Teachings for yourself as you continue to investigate more chapters in this book and other
volumes of this book series. Anyone who is familiar with Enlightenment through The
Teachings shared by Gotama Buddha will understand that an Enlightened mind takes
significant effort and work to attain. It is not possible to attain Enlightenment in one day,
one night, a few days, a few nights, or a few months.
Gotama Buddha himself took six (6) years to progress to Enlightenment and ultimately
became known as The Perfectly Enlightened One from a certain day going forward.
However, he did not attain Enlightenment in one day, but instead was considered to be
Enlightened from his 35th birthday going forward.
The Perfectly Enlightened One was born, attained Enlightenment, and died all on the
same lunar day over the course of 80-years.
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He was born in the year 563 BCE, attained Enlightenment in the year 528 BCE, and died
in the year 483 BCE. You can visit the physical sites of his birth, attainment of
Enlightenment, his first discourse, and his death in Nepal and Northeastern India as a way
to pay tribute, respect, and gratitude to his lifetime of dedication to help the world
understand The Teachings that lead to complete peace and tranquility of mind known as
liberation of the mind or Enlightenment.
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Chapter 17
The Tathāgata’s Speech
So too, Prince,
(1) Such speech as The Tathāgata knows to be untrue, incorrect, and
unbeneficial, and which is also unwelcome and disagreeable to others: such
speech The Tathāgata does not speak.
(2) Such speech as The Tathāgata knows to be true and correct but
unbeneficial, and which is also unwelcome and disagreeable to others: such
speech The Tathāgata does not speak.
(3) Such speech as The Tathāgata knows to be true, correct, and beneficial,
but which is unwelcome and disagreeable to others: The Tathāgata knows
the time to use such speech.
(4) Such speech as The Tathāgata knows to be untrue, incorrect, and
unbeneficial, but which is welcome and agreeable to others: such speech
The Tathāgata does not speak.
(5) Such speech as The Tathāgata knows to be true and correct but
unbeneficial, and which is welcome and agreeable to others: such speech
The Tathāgata does not speak.
(6) Such speech as The Tathāgata knows to be true, correct, and beneficial,
and which is welcome and agreeable to others: The Tathāgata knows the
time to use such speech.
Why is that? Because The Tathāgata has compassion for all beings.
(Reference: MN 58)


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In this Teaching from Gotama Buddha, he shares his choice of practicing in such a way as
to ensure his words are well received in all situations and to ensure he is practicing Right
Speech.
It is The Five Factors of Well Spoken Speech that provides the specific details of how one
can drastically improve their practice of communicating with additional Teachings to
further help a Practitioner fully understand Right Speech in other areas of his Teachings.
Five Factors of Well Spoken Speech
Monks, possessing five factors, speech is well spoken, not badly spoken, it is blameless
and beyond reproach by the wise.
What five?
(1) It is spoken at the proper time;
(2) What is said is true;
(3) It is spoken gently;
(4) What is said is beneficial;
(5) It is spoken with a mind of loving-kindness.
Possessing these five factors, speech is well spoken, not badly spoken; it is blameless
and beyond reproach by the wise.
—————
Through practicing The Five Factors of Well Spoken Speech one ensures they are not
causing harm through their speech and, over time, one will experience more and more
successful personal and professional relationships because you will be communicating in
a way that does not cause harm.
The more you communicate using these five factors, you will observe that more and more
people will respond to you in the same way that you practice. In addition to these
Teachings from Gotama Buddha on The Five Factors of Well Spoken Speech, you can
remember to always be polite, kind, friendly, and respectful to “all beings” to help guide
you in practicing Right Speech.
The Teachings shared in this chapter can also be applied to more deeply refine one’s
practice of Right Speech, but it would be suggested that you first train the mind to
practice The Five Factors of Well Spoken Speech before looking to incorporate The
Teachings of this chapter into your life practice.
Through practicing The Five Factors of Well Spoken Speech, one would be incorporating
The Teachings of this chapter into the five factors ensuring speech is "true, correct, and
beneficial” as well as knowing the “proper time” to speak. Also, remember to ensure your
speech is blameless.
This Teaching is highlighting that special care needs to be taken to understand when
speech is “unwelcomed and disagreeable to others” and when speech is “welcomed and
agreeable to others”.
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The Buddha's Teachings can be thought of as layers. He is layering more and more
Teachings to help a Practitioner gradually see more and more “what is Right Speech”, for
example.
The Five Precepts provides details on Right Speech along with The Eight Fold Path, The
Five Factors of Well Spoken Speech, this Teaching, and others. He is gradually pulling
back the layers of his Teachings for Practitioners to see more and more clearly “what is
Right Speech”. The Teachings in The Pāli Canon are spread out over forty-five (45)
volumes of books without any clear organization leading to the development of one’s
practice. This book series provides improved organization of these Teachings by
consolidating extracted versions of the forty-five (45) volumes of books found in The Pāli
Canon.
What has been done as part of the book "Developing a Life Practice: The Path That
Leads to Enlightenment" (Volume 1), is put Right Speech all in one place taking into
consideration all The Teachings from The Buddha to make it easy for a Practitioner to
understand this important Teaching and others.
Now in (Volumes 2-13), a Practitioner is pulling back the covers, or layers, to see the
source and details of these Teachings filling in any areas of your life practice that needs
further development.
Speech is one of the most used and influential means of interacting with others. There is
significant potential to produce wholesome or unwholesome results based on our diligent
application of Right Speech. Practicing these wholesome Teachings of The Five Factors
of Well Spoken Speech will ensure there are wholesome outcomes.
Gotama Buddha further clarifies his purpose of practicing these wholesome Teachings at
the end of this chapter as “The Tathāgata has compassion for all beings.”
Compassion is concern for the misfortune of others. So, through diligent learning,
reflection, and practice of these Teachings you are improving the condition of your own
life practice, and thus the mind, but also improving the world through reducing and
eliminating any harm you are currently causing in the world through purifying your
intentions, speech, actions, and livelihood. An Enlightened being would have loving-
kindness and compassion for “all beings” among many other wholesome qualities of
mind ensuring they are not causing any harm in the world through their interactions in the
world.
Through eliminating any harm we cause in the world, over time, no harm will come to us.
This is based in The Natural Law of Kamma - cause and effect, action and result,
essentially the results of your decisions.
In this Teaching from Gotama Buddha, he shares further details on Right Speech. A
Practitioner should first train the mind through The Eight Fold Path to practice The
Teachings in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) related to Right Speech. As a Practitioner advances in their life
practice and is looking to refine their speech even further, this Teaching can guide you in
deepening your practice.
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But, the Practitioner should ensure they are consistently practicing The Five Factors of
Well Spoken Speech to ensure that is a foundation before moving into understanding and
practicing the Teaching shared here by Gotama Buddha.
As part of The Five Factors of Well Spoken Speech, we already understand that it is wise
to not speak untruths, incorrect, or unbeneficial words at any time. This would only cause
harm, thus, harm will come to us and we would be wise to not speak those words.
This Teaching adds to the practice of Right Speech that a Practitioner would be wise to
know when it is the proper time to speak words which are unwelcome and disagreeable
as well as words that are welcome and agreeable.
If speech is untrue, incorrect, or unbeneficial, then it would be wise to not use this
speech.
But, with speech being true, correct, and beneficial, then, we need to determine if it is
“unwelcome and disagreeable” or “welcome and agreeable”.
If the words are true, correct, and beneficial while being unwelcome and disagreeable, we
need to know the proper “time to use such speech” so that it can be better received.
If the words are true, correct, and beneficial while being welcome and agreeable, we also
need to know the proper “time to use such speech”.
Much of the training regarding speech comes through trial and error. As a Practitioner
gets to know each individual and how they respond to various speech, they will better
know what is unwelcome and disagreeable or welcome and agreeable. This is oftentimes
discovered on a case-by-case basis as each person is different.
As you have conversations and communication with various people in your life and
observe the results of your speech, you can then determine what is leading to wholesome
results and what is leading to unwholesome results. This way, you can refine your speech
to develop more and more skillfulness in regards to practicing Right Speech so that your
communication is never harmful and only has wholesome outcomes.
You will be able to observe the improvements as you train more deeply because
eventually you will get to the point where each individual conversation you have will result
in wholesome outcomes. You will find that you are never shaken up or uncalm during
conversations as the mind becomes more and more confident conducting conversations
using Right Speech.
As you notice that countless conversations you have are leading to wholesome
outcomes, then you know that your practice of Right Speech is becoming more
developed. Then, if there is an occasional situation where someone becomes hostile or
irate in a conversation with you, looking at the situation objectively through the wisdom of
these Teachings, you can discover if it was due to your practice or if it was due to the
other person’s lack of wisdom, moral conduct, or mental discipline.
Even when you are deeply practicing Right Speech when the mind is Enlightened, there
will be occasional situations where a person may become angered, frustrated, irritated,
annoyed, or otherwise discontent in a conversation with you. But, by that time, you will
have trained the mind so well and be able to see so clearly that you will have confidence
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that their discontent mind and wrong speech was not a result of anything that you have
done or not done. Instead, it is the lack of their own wisdom, moral conduct, and mental
discipline that caused their “wrong speech”.
You will need to have a well developed and consistent practice of Right Speech to attain
Enlightenment and be able to view your conversations objectively to determine where you
can improve your practice of Right Speech. You no longer need to obsess over whether
you are speaking in a wholesome way but instead, learn, reflect, and practice what The
Buddha shares as his Teachings are based on The Natural Law of Kamma and as long as
you develop your life practice to practice these Teachings, you will be gradually improving
to ensure you are always practicing Right Speech.
Through constant refinement of your practice of Right Speech using the guidance from
Gotama Buddha, you can realize increased amounts of successful conversations and
interactions where relationships will be easy and smooth. No longer will you find
relationships difficult and a struggle because you will be deeply practicing these
Teachings.
With that said, there will still be occasional situations where the other person is not deeply
practicing these Teachings and their untrained mind will result in “wrong speech”. If your
mind is Enlightened, even someone else’s “wrong speech” will not result in your using
“wrong speech” but instead, you will be able to maintain your contentedness and joy
while continuing to practice to potentially bring the conversation towards a successful
conclusion.
You will need to train to the point where there is never a time that another person’s choice
to use “wrong speech” influences you to use “wrong speech”. Instead, a wise Practitioner
will choose not to use wrong speech even when interacting with others who are choosing
to use wrong speech.
No matter how deeply you are practicing these Teachings, there is no such thing as
permanently being able to have 100% of everyone you interact with to never speak
impolite, unkind, unfriendly, or disrespectful. They are an individual who is making their
own decisions and you are unable to control how others choose to speak to you. There
are going to be situations where people are impolite, unkind, unfriendly, or disrespectful
due to their own lack of wisdom, moral conduct, and mental discipline. But, even though
you cannot control others, you can train to control your own mind and speech.
You can train the mind to the point where you do not react to others who are using
“wrong speech” with a lack of wisdom, moral conduct, and mental discipline, but rather,
you can respond politely, kindly, friendly, and respectfully no matter what is or is not
happening around you. This is how an Enlightened mind will function but will require deep
training and practice that will result in gradual progress.
You will see the truth for yourself that you are improving your practice with Right Speech
as conversations and relationships become more easy and smooth. While there will be
challenges, the Enlightened mind will always be able to find a solution to the situation.
There are millions of “right” answers to any given challenging situation. And, there are
“wrong” answers to a given challenging situation. The “right” answer is to always use
Right Speech. The “wrong” answer would be to use “wrong speech” that is impolite,
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unkind, unfriendly, and disrespectful speaking at the improper time, untrue, harsh,
unbeneficial, with a mind of hatred, and being blameful.
Instead, actively deepen your practice through training of the mind using the entire Eight
Fold Path refining your speech each and every conversation always looking to improve.
Through slowing down the mind using meditation as taught in “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) in Chapter 11, a Practitioner
can then reside with a mind in the present moment making wise decisions to practice
Right Speech realizing the results of ease and smoothness in all relationships.
Why did The Buddha actively work to train his mind so deeply to ensure he was not
causing harm to others? “Because The Tathāgata has compassion for all beings”.
Through your practicing compassion for all beings, you can then decide to train your
mind deeply so that you are not causing harm through your speech and, thus, no harm
will come to you.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
While others may choose to speak with you using “wrong speech”, there is no need to be
judgmental or irritated at their lack of wisdom, moral conduct, and mental discipline.
Instead, observe how you too, at one time, use to speak this way but have chosen to
improve your life practice through learning, reflecting, and practicing these Teachings.
Every unwholesome aspect of someone else’s practice that you observe, you too have
done those same things in this life or some prior life. Judging others will only harm your
own mind and how could you judge others when you too did those same things?
So instead, have concern for their misfortunate. Be pleased that you have discovered
these Teachings and have the ability to improve your life practice and the outcomes that
produces.
While a person whose mind is lacking wisdom, moral conduct, and mental discipline has
not come into contact with these Teachings and has not had the good fortune to train in
these Teachings, you have had the good fortune and are training in these Teachings.
So be an example, a role model, one who people understand is actively working to
deepen your practice out of compassion for all living beings.
There is no benefit to speaking unwisely but there are many benefits to training the mind
to use Right Speech at all times. You will find that you will be more successful in all your
personal and professional relationships through developing your ability to communicate
using Right Speech that is not harmful to anyone. People will feel more comfortable to
associate with you and be involved in the various personal and professional activities that
you choose to participate in. Develop your ability to have Right Speech using wisdom,
moral conduct, and mental discipline and people will be more interested to listen to you
because they find benefit in doing so. You can be more helpful to those close to you and
more influential in your community.
But, choose to learn, reflect, and practice Right Speech because it is the “right” thing to
do, not because you “want” something from others.
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Unsolicited Guidance vs. Sharing Teachings When There is a Request for Guidance
The Path That Leads to Enlightenment requires learning, reflecting (i.e. independently
verifying), and practice of The Teachings of The Buddha with guidance from a Teacher to
train the mind to eliminate the defilements, or taints, (i.e. The Ten Fetters - the pollution of
the unEnlightened mind).
The Enlightened mind is a peaceful, calm, serene, and content mind with joy -
permanently. The mind will no longer experience discontent feelings such as sadness,
anger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc.
The Enlightened mind is unshakable.
To accomplish this goal, a Practitioner will need guidance as only a true Buddha would be
able to attain Enlightenment without the guidance of a Teacher, and the last Buddha
currently known to the world lived over 2,500 years ago. A Practitioner will be unable to
ask questions to a book, video, podcast, etc. and will need to develop their intellectual
understanding and practical experience to attain Enlightenment. This is accomplished by
applying The Teachings of The Buddha in daily life while seeking guidance, ideally,
through a well developed relationship with a Teacher.
The Path That Leads to Enlightenment does not involve forcing unsolicited guidance,
advice, or Teachings onto others because a person feels they “know more than another”
and they feel the urge to ensure another Practitioner understands The Teachings of The
Buddha, or any other aspect of life, in the same way as you.
At the very core of Buddhist Teachings that lead to Enlightenment is the understanding
that craving/desire/attachment (i.e. mental longing with a strong eagerness) leads to
discontent feelings of sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.
It is only through training the mind to eliminate craving/desire/attachment (i.e. mental
longing with a strong eagerness) that the mind will experience Enlightenment where the
mind will reside peaceful, calm, serene, and content with joy - permanently.
If a Practitioner has “longing with a strong eagerness” to share Teachings with others, this
will lead to discontentedness for the Practitioner and the mind will remain unEnlightened.
Additionally, sharing unsolicited guidance comes from one’s own ego, the arrogance,
pride, and boastfulness of the mind’s pollution described by The Buddha as “conceit”,
which is one of The Ten Fetters.
If a Practitioner is not seeking guidance through asking a question and a person shares
unsolicited guidance as Teachings, this is to do so with craving/desire/attachment and the
ego, this will create conditions that lead to discontentedness of one or both persons.
It is suggested that Practitioners choose to learn and practice Teachings with a
dedicated Teacher whom they actively seek guidance from, ideally through a well
developed relationship with a Teacher.
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