requiring them to sort through our own discontent feelings and unconcentrated or
unorganized thoughts.
If the mind is discontent, that is the improper time to speak. Postponing conversations
can allow the mind time to regain its calmness, mindfulness, and concentration to then
ensure one is speaking at the proper time with wisdom. If the mind is lacking Right
Intention, Right Mindfulness or Right Concentration, that is the improper time to
communicate. Allow the mind to regain these qualities of mind and then communicate at
the proper time when you can practice harmlessness with full awareness of the mind and
with focus or singleness of mind.
It is also important that you observe and consider whether it is the proper time to talk with
the other person. If they are angered, frustrated, or irritated, it is most likely not the proper
time to have a discussion. You can consider the topic that you have to speak about and
ensure it is the appropriate time to have a discussion on that specific topic. When people
first come home or have recently arrived to a certain destination, it is oftentimes best to
allow their mind to adjust to the new environment where they have just arrived before
discussing most topics especially topics that may be of a heavy nature. Topics that are
significant, dramatic, or those that might involve major changes to one’s life would be
best discussed at a time when your mind, and the mind of others involved, is prepared to
discuss that topic. It could be wise to ask the other individual if it would be a good time to
discuss a certain topic before just opening up into an in-depth conversation that could
have significant impacts to one’s life. As a wise Practitioner, you may need to prepare the
mind of the individual prior to choosing to have major conversations through asking
questions if it would be a good time to speak about a specific topic rather than opening
up into a full scale conversation.
Knowing the best time to speak with others will need to be developed through trial and
error, being best assessed in the present moment, based on the uniqueness of the topic,
while considering the mental state of the individuals involved in the conversation.
True: Having truthful communication helps to establish that you are a truth-speaker, one
to be relied on, trustworthy, dependable, not a deceiver of the world. A Practitioner who
only speaks the truth develops the ability to be helpful and well received by others
because people become accustomed to you only speaking the truth. It will be well known
within your community that when you speak, you only speak the truth, therefore, you will
find it much easier to help others and encourage improvement in all the various projects
and efforts you choose to participate.
Through speaking the truth, you become “one whom people listen to” well received in the
world instead of a deceiver of the world.
You will find that opportunities to progress in life with wholesome outcomes will come to
you more easily because in your personal and professional relationships people know that
you are not a lair but are trustworthy and dependable. If one speaks untruths, people
worry what else you could be lying about and one’s reputation is significantly diminished
creating obstacles to your success in life.
Not only is it wise to speak the truth, in terms of, not telling a deliberate lie but also, it is
important to verify the accuracy so that all you share through communication is 100%
true. Whether you are speaking, writing, or otherwise communicating in any way, ensuring
that you have independently verified what you share with others will ensure the best
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possible outcomes and the mind can be at ease knowing that what you share is accurate
and the truth. Propagating untruths, conspiracy theories, or otherwise unfounded content
will only create harm in the world, therefore, it will produce unwholesome results for you.
Where you can talk through your own direct experience, this will ensure you are speaking
the truth, not only by not telling a deliberate lie, but also ensuring all that is communicated
is accurate and based in wisdom.
Always speaking the truth makes it easy for the mind and unburdens the mind. If one
always speaks the truth, they do not need to sort through all the various conversations
and statements they have made in the past to conduct conversations in the present
moment. A Practitioner can just always look to the truth, speak the truth, and the mind
can rest easy knowing that at all times you are only ever speaking the truth. This allows
communication to happen easily, seamlessly, and with minimal effort unburdening the
mind. The mind can rest and relax knowing that you are only ever speaking the truth.
Spoken Gently: To speak gently, one needs to pay close attention to training and then
practicing gentle tone, tempo, and word choice in their communication. Through
observing what is working and not working amongst individuals that you communicate
with, you can dramatically improve how you communicate and, thus, interact with others.
You can observe and become aware how calm and gentle words work to accomplish your
goals more readily than rushed and harsh words. You will need to practice, observe, and
adjust your communication style until the mind is more finely tuned to practice speaking
effortlessly and gently in all conversations paying close attention to tone, tempo, and
word choice.
When you do not practice speaking gently, notice how it causes harm to others and thus,
causes harm in your relationships. There are going to be challenges for you to bring your
communication style closer to speaking gently in all conversations. As you are gradually
developing your life practice but still unable to practice speaking gently, you can
apologize, aim to improve, then move on applying effort to improve in each and every
conversation.
Beneficial: A Practitioner who is speaking beneficially would ensure their communication
is clear, concise, and well delivered ensuring there is purposeful speech with an interest to
help others. If one was to speak unclearly, lacking conciseness, and with poorly delivered
communication then it would cause harm to others as they would need to sort through
the muddled conversation to determine what you are attempting to communicate.
Through a well concentrated mind that is uninterested in causing harm to others, you can
decide to train the mind to gather the thoughts and communicate in a clear, concise, and
well delivered method that ensures the receiver of your communication does not need to
apply extensive effort to understand what is being shared. Communication should be
purposeful and to the point without frivolous speech or pointless rambling.
If you make people work hard to understand what you are attempting to share, people will
be less and less interested in communicating with you. People will just stop listening and
“tune you out”. You will find this frustrating and challenging to accomplish your goals in
life.
To develop effectiveness in communication, your speech needs to be beneficial to others
through purposeful dialogue that is not self satisfying or originating from selfish desires.
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Instead, look for ways to help others that focus on bringing people together in harmony
rather than argumentative unbeneficial conversations through clear, concise, and well
delivered communication.
A Mind of Loving-kindness: Through a well developed practice of Right Intention, a
Practitioner should have loving-kindness for all beings. Loving-kindness is active goodwill
towards all beings without judgment. A genuine interest in seeing all beings be well.
Through Right Intention, or Right Thought and Right Thinking brought through into Right
Speech, the mind is well prepared to deliver words with goodwill and an interest in seeing
all beings be well. If there is any ill will inserted into your communication, this will cause
harm to others, therefore, cause harm to you.
While on the surface sarcasm may seem humorous and harmless, but in reality the true
intention behind sarcasm is oftentimes malicious and with ill intent. While it may be the
right time, true, gentle, and perceived as beneficial, if there is ill intent with sarcasm
through mocking or ridicule then the speech is not being spoken through a mind of
loving-kindness.
Therefore, any speech including sarcasm that has ill will is harmful and will only come
back to harm you. People will speak to you in the same way that you speak to others. The
ill intended speech with sarcasm, mocking, and ridicule of others is only going to be
returned to you as this is the speech one is choosing to use with others. Conversely, if
you speak with a mind of loving-kindness, that is how others will choose to speak with
you. Overtime, more and more people will observe your wholesome moral conduct and
choose to treat you the same way that you treat others.
Blameless: No one enjoys being blamed for anything or made to feel as if they are at
fault. While it could be true that someone has made a mistake, it is just a mistake or
accident and if you choose to assign blame in your communication, it is only going to
serve to create division. And, if the person truly has not made a mistake and is being
falsely blamed, this is only going to create separation and arguments - blameful speech is
harmful speech.
If we choose to be blameful towards others holding them to potentially feel guilty about
their mistakes, then people are going to be uninterested to interact with you as a family
member, friend, or coworker. Rather than focusing on placing blame, a well trained mind
can let go of that desire and instead focus on solutions to the mistake. There is no need
to ensure someone is pressured into accepting blame, but instead, the real challenge is
how to move past this impermanent situation in peacefulness and harmony with all
beings feeling whole.
Placing blame would only produce harm to others through disparaging others’ efforts,
thus, it is going to harm your relationship both personally and professionally. Mistakes or
accidents are “mistakes and accidents” so punishing others through blameful speech is
only going to drive people in the opposite direction from you where you will lack the
support you need to accomplish the goals or objectives ahead of you. Instead of blaming
others for situations and circumstances that are in the past, focus on the present moment
and how to resolve the situation for the best outcome of all involved. It is best to find
encouraging, supportive, and motivating language that can allow all participants to
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maintain their enthusiasm and interest to work together in meeting a given goal or
objective. Speech that is blameless is speech that is harmless.
Through causing no harm in your communication, you will find that relationships are quite
enjoyable and you can be inspiring to countless people in your life.
You can reflect on these Five Factors of Well Spoken Speech and the need to speak
blamelessly and how when you have not spoken in this way, your conversations and
relationships dissolved or were otherwise negatively impacted. Conversely, you can
observe how when speaking in this way, all participants gained insight, understanding,
and maintained harmony in accomplishing certain goals.
As you observe that the mind is not practicing one or more of these five (5) factors, make
efforts and repeated efforts to improve your moral conduct through applying energy and
active training of the mind. Bring your speech closer and closer to these five (5) factors
observing how your personal and professional relationships will dramatically improve as
you focus on improving your life practice as it relates to Right Speech or Right
Communication.
If you choose to not practice these five (5) factors in their entirety, then you will observe
the struggles and challenges associated with practicing “wrong speech” or “wrong
communication”. Difficulties in personal and professional relationships will ensue with the
result of continued struggles and challenges making any goals or objectives more labor
intensive. The mind will be drained of its energy because it is constantly struggling to
have polite, kind, friendly, and respectful relationships.
If you miss even one (1) of these factors in a given conversation, there is the potential for
the discussion to digress into argumentative or otherwise difficult territory that you’d
wished would not have occurred. Training the mind closer and closer to practicing all five
(5) factors will only help you to achieve better results in life. Speaking in this way is “a
better way of life” that is beneficial for others, therefore, it is benefiting you. As your life
practice becomes more and more wholesome, more and more wholesomeness will return
to you.
We should not engage in idle chatter or unpurposeful talk that includes gossip, harsh
language, false speech with lies, deceit, or slander.
Slander (Gossip): speech or communication that is damaging to the reputation of an
individual/company/organization/country/group of people, etc., whether true or false.
Frivolous Speech (Idle Chatter): is described as speaking “unbeneficially” and
“unpurposefully”. This is typically done with the mind’s craving/desire/attachment where
one may just be rambling pointlessly without any real purpose or need to speak but
instead, just because there is a craving/desire to talk. There is no purpose or value to the
speech. In some cases, one could be speaking quickly and continuously without the
ability for a mutual conversation.
Having clear, well thought out, purposeful and wholesome speech is important. Your
speech should be without blame or “blameless”.
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The Right Speech is born out of the Right Intention. With wholesome intentions practicing
harmlessness, this will breed wholesome and purposeful speech free from craving, anger,
and ignorance (unknowing of true reality) without ego.
A good practice is, “if you do not have something good to say then do not say anything at
all”. You will need to learn to have “Right Speech” to attain Enlightenment practicing the
“Five Factors of Well Spoken Speech”.
These are not rules to follow but instead, the best way to ensure the best possible
outcome in all your communication with all beings. Through not causing harm to others
through your speech, your life will become effortless and much more enjoyable as your
personal and professional relationships will blossom.
When you do not practice speaking with Right Speech, notice how it causes harm to
others and thus, causes harm in your relationships. There are going to be challenges for
you to bring your communication style closer to speaking with Right Speech in all
conversations. As you are gradually developing your life practice but still unable to
practice speaking with Right Speech, you can apologize, aim to improve, then move on
applying effort to improve in each and every conversation.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Having banished those of evil (unwholesome) desires,
of unwholesome conduct and course of action in a difficult situation,
reside in harmony, ever mindful,
the pure with the pure;
then, in harmony, alert,
you will make an end of discontentedness.
(Reference: AN 8.10)
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Chapter 19
Seeing One Another in Future Lives
Monks, if both husband and wife aspire to see one another not only in this
present life but also in future lives, they should have the same confidence,
the same virtuous behavior, the same generosity, and the same wisdom.
Then they will see one another not only in this present life but also in future
lives.
Both husband and wife are enriched with confidence, charitable and
mentally disciplined, living their lives righteously, addressing each other with
pleasant words,
Then many benefits accumulate to them and they reside at ease. Their
enemies are saddened when both are the same in virtue (moral conduct).
Having practiced The Teachings here, the same in virtuous behavior and
observances, delighting (after death) in a heavenly world, they rejoice,
enjoying sensual pleasures.
(Reference: AN 4.55)


In this Teaching from Gotama Buddha, he shares how two life partners would see each
other in a future life. While in this Teaching it is described through the genders of male
and female, this Teaching can be applied to all genders and relationships with two life
partners.
The Buddha explains that two life partners who aspire to “see one another not only in this
present life but also in future lives, they should have the same confidence, the same
virtuous behavior, the same generosity, and the same wisdom. Then they will see one
another not only in this present life but also in future lives”.
There are benefits for both life partners in this life as they learn to live with each other in a
wholesome way and should they not attain Enlightenment in this life, there is also the
benefit of a pleasant rebirth in the heavenly realm where they will see each other in that
life. The goal is not to be reborn in the heavenly realm or aspire to see each other in a
future life but instead, to attain Enlightenment ending rebirth into any realm of existence.
With both individuals practicing in a way that leads to wholesomeness, it can be
predicted that they will progress towards attaining Enlightenment in this life and if rebirth
is needed, experience a rebirth in the heavenly realm.
Detailed explanation of The Realms of Existence is available in this same book series
found in the book “The Realms of Existence” (Volume 11).
111

By the pursuit, development, and cultivation
(of The Four Foundations of Mindfulness).
It is in such a way that
by protecting oneself, one protects others.
By patience, harmlessness,
loving-kindness, and compassion.
It is in such a way that by protecting others, one protects oneself.
(Reference: SN 47.19)
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Chapter 20
Seven Kinds of Wives
Then, in the morning, The Perfectly Enlightened One dressed, took his bowl
and robe, and went to the residence of the Householder Anāthapindika,
where he sat down on the seat that was prepared for him.
Now on that occasion, people in Anāthapindika’s residence were making an
uproar and a disturbance. Then the Householder Anāthapindika approached
The Perfectly Enlightened One, paid homage (respect) to him, and sat down
to one side. The Perfectly Enlightened One then said to him:
Householder, why are people in your residence making such an uproar and a
disturbance? One would think it was fishermen at a haul of fish.
‘This, Venerable Sir, is my daughter-in-law Sujātā, who is rich and has been
brought here from a rich family. She doesn’t obey her father-in-law, her
mother-in-law, or her husband. She doesn’t even honor, respect, appreciate,
and Venerate The Perfectly Enlightened One.’
Then The Perfectly Enlightened One addressed Sujātā: Come here, Sujātā.
‘Yes, Venerable Sir,’ she replied. She went to The Perfectly Enlightened One,
paid homage (respect) to him, and sat down to one side. The Perfectly
Enlightened One then said to her:
Sujātā, a man might have seven kinds of wives.
What seven?
One like a killer, one like a thief, one like a tyrant, one like a mother, one like a
sister, one like a friend, and one like a helper.
A man might have these seven kinds of wives.
Which one are you?
‘Venerable Sir, I do not understand in detail the meaning of this statement
that The Perfectly Enlightened One has spoken in brief. Please let The
Perfectly Enlightened One teach me The Teachings in such a way that I might
understand in detail the meaning of this statement spoken in brief.’
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Then listen and attend closely, Sujātā. I will speak.
‘Yes, Venerable Sir,’ she replied.
The Perfectly Enlightened One said this:
(1) With hateful mind, lacking of compassion, lusting for others, despising her
husband, she seeks to kill the one who bought her with wealth: a wife like
this is called a wife and a killer.
(2) When the woman’s husband acquires wealth by hard labor at a craft,
trade, or farming, she tries to steal it, even if (he earns) but little: a wife like
this is called a wife and a thief.
(3) The lazy glutton, unwilling to work, harsh, fierce, rough in speech, a
woman who dominates her own supporters: a wife like this is called a wife
and a tyrant.
(4) One always compassionate and sympathetic, who guards her husband as
a mother would her son, who protects the wealth he earns: a wife like this is
called a wife and a mother.
(5) She who holds her husband in high regard as younger sister would her
elder brother, careful to do tasks well, following her husband’s will: a wife like
this is called a wife and a sister.
(6) One who rejoices when she sees her husband as if seeing a friend after a
long absence; well raised, virtuous, devoted to her husband: a wife like this
is called a wife and a friend.
(7) One who remains patient and calm, when threatened with violence by the
rod, who tolerates her husband with a mind free of hate, patient,
accommodating to her husband’s intentions: a wife like this is called a wife
and a helper.
The types of wives here called a killer, a thief, and a tyrant, unwholesome,
harsh, disrespectful, with the body’s breakup go to hell.
But the types of wives here called mother, sister, friend, and helper, firm in
virtue, long restrained, with the body’s breakup go to heaven.
A man, Sujātā, might have these seven kinds of wives. Now which one are
you?
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Chapter 21
Four Ways of Living Together
Householders, there are these four ways of living together.
What four?
A wretch lives together with a wretch; a wretch lives together with a female
heavenly being; a heavenly being lives together with a wretch; a heavenly
being lives together with a female heavenly being.
(1) And how, Householders, does a wretch live together with a wretch?
Here, the husband is one who destroys life, takes what is not given, engages
in sexual misconduct, speaks falsely, and indulges in liquor, wine, and
intoxicants (substances that cause heedlessness), the basis for
heedlessness; he is immoral, of unwholesome character; he resides at home
with a mind obsessed by the stain of selfishness; he insults and degrades
Ascetics and Brāhmins.
And his wife is also one who destroys life, takes what is not given, engages
in sexual misconduct, speaks falsely, and indulges in liquor, wine, and
intoxicants (substances that cause heedlessness), the basis for
heedlessness; she is immoral, of unwholesome character; she resides at
home with a mind obsessed by the stain of selfishness; she insults and
degrades Ascetics and Brāhmins.
It is in such a way that a wretch lives together with a wretch.
(2) And how does a wretch live together with a female heavenly being?
Here, the husband is one who destroys life, takes what is not given, engages
in sexual misconduct, speaks falsely, and indulges in liquor, wine, and
intoxicants (substances that cause heedlessness), the basis for
heedlessness; he is immoral, of unwholesome character; he resides at home
with a mind obsessed by the stain of selfishness; he insults and degrades
Ascetics and Brāhmins.
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But his wife is one who abstains from the destruction of life, from taking what
is not given, from sexual misconduct, from false speech, and from liquor,
wine, and intoxicants (substances that cause heedlessness), the basis for
heedlessness; she is virtuous (practicing moral conduct), of wholesome
character; she resides at home with a mind free from the stain of selfishness;
she does not insult or degrade Ascetics and Brāhmins.
It is in such a way that a wretch lives together with a female heavenly being.
(3) And how does a heavenly being live together with a wretch?
Here, the husband is one who abstains from the destruction of life, from
taking what is not given, from sexual misconduct, from false speech, and
from liquor, wine, and intoxicants (substances that cause heedlessness), the
basis for heedlessness; he is virtuous (practicing moral conduct), of
wholesome character; he resides at home with a mind free from the stain of
selfishness; he does not insult or degrade Ascetics and Brāhmins.
But his wife is one who destroys life, takes what is not given, engages in
sexual misconduct, speaks falsely, and indulges in liquor, wine, and
intoxicants (substances that cause heedlessness), the basis for
heedlessness; she is immoral, of unwholesome character; she resides at
home with a mind obsessed by the stain of selfishness; she insults and
degrades Ascetics and Brāhmins.
It is in such a way that a heavenly being lives together with a wretch.
(4) And how does a heavenly being live together with a female heavenly
being?
Here, the husband is one who abstains from the destruction of life, from
taking what is not given, from sexual misconduct, from false speech, and
from liquor, wine, and intoxicants (substances that cause heedlessness), the
basis for heedlessness; he is virtuous (practicing moral conduct), of
wholesome character; he resides at home with a mind free from the stain of
selfishness; he does not insult or degrade Ascetics and Brāhmins.
And his wife is also one who abstains from the destruction of life, from taking
what is not given, from sexual misconduct, from false speech, and from
liquor, wine, and intoxicants (substances that cause heedlessness), the basis
for heedlessness; she is virtuous (practicing moral conduct), of wholesome
character; she resides at home with a mind free from the stain of selfishness;
she does not insult or degrade Ascetics and Brāhmins.
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It is in such a way that a heavenly being lives together with a female
heavenly being.
These are the four ways of living together.
When both are unwholesome, selfish and abusive, husband and wife live
together as wretches.
The husband is unwholesome, selfish and abusive, but his wife is virtuous
(practicing moral conduct), charitable, generous. She is a female heavenly
being living with a wretched husband.
The husband is virtuous (practicing moral conduct), charitable, generous, but
his wife is unwholesome, selfish and abusive. She is a wretch living with a
heavenly being husband.
Both husband and wife are enriched with confidence, charitable and
mentally disciplined, living their lives righteously, addressing each other with
pleasant words.
Then many benefits accumulate to them and they reside at ease. Their
enemies are saddened when both are the same in virtue (moral conduct).
Having practiced the Teachings here, the same in virtuous behavior and
observances, delighting (after death) in a heavenly world, they rejoice,
enjoying sensual pleasures.
(Reference: AN 4.53)
118


In this Teaching from Gotama Buddha, he shares the four ways of living together with a
life partner. While in this Teaching it is described through the genders of male and female,
this Teaching can be applied to all genders and relationships with two life partners.
The Buddha explains that two life partners who lived together can both be a “wretch”,
one can be a wretch living with a heavenly being, a heavenly being can be living with a
wretch, or both can be heavenly beings.
A “wretch” is described in this Teaching as one who is not practicing The Five Practices
and “is immoral, of unwholesome character; he resides at home with a mind obsessed by
the stain of selfishness; he insults and degrades Ascetics and Brāhmins”.
A “heavenly being” is described in this Teaching as one who is practicing The Five
Precepts and “is virtuous (practicing moral conduct), of wholesome character; she resides
at home with a mind free from the stain of selfishness; she does not insult or degrade
Ascetics and Brāhmins”.
The Buddha describes that when both life partners “are enriched with confidence,
charitable and mentally disciplined, living their lives righteously, addressing each other
with pleasant words” “then many benefits accumulate to them and they reside at ease.
Their enemies are saddened when both are the same in virtue (moral conduct)”.
There are benefits for both life partners in this life as they learn to live with each other in a
wholesome way and should they not attain Enlightenment in this life, there is also the
benefit of a pleasant rebirth in the heavenly realm.
With both individuals practicing in a way that leads to wholesomeness, it can be
predicted that they will progress towards attaining Enlightenment in this life and if rebirth
is needed, experience a rebirth in the heavenly realm.
Detailed explanation of The Realms of Existence is available in this same book series
found in the book “The Realms of Existence” (Volume 11).
119

Whatever things have an origin must come to elimination.
(Reference: DN 3)
120


Chapter 22
Six Aspects of Kamma to Be Understood
Monks, when it was said: Kamma should be understood; the creation of
Kamma should be understood; the diversity of Kamma should be
understood; the result of Kamma should be understood; the elimination of
the creation of Kamma should be understood; the way leading to the
elimination of (unwholesome) Kamma should be understood, for what reason
was this said?
(1) It is volition (choices/decisions), Monks, that I call Kamma.
For having willed (intentional choices/decisions), one acts by body, speech,
or mind.
(2) And what is the creation of Kamma?
Contact is its creation.
(3) And what is the diversity of Kamma?
There is Kamma to be experienced in hell; there is Kamma to be experienced
in the animal realm; there is Kamma to be experienced in the
realm of afflicted spirits; there is Kamma to be experienced in the human
realm; and there is Kamma to be experienced in the heavenly realm.
This is called the diversity of Kamma.
(4) And what is the result of Kamma?
The result of Kamma, I say, is threefold: [to be experienced] in this very life,
or in the [next] rebirth, or on some subsequent occasion.
This is called the result of Kamma.
(5) And what, Monks, is the elimination of the creation of Kamma?
With the elimination of contact there is elimination of the creation of Kamma.
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(6) This Noble Eight Fold Path is the way leading to the elimination of
(unwholesome) Kamma, namely,
Right View,
Right Intention,
Right Speech,
Right Action,
Right Livelihood,
Right Effort,
Right Mindfulness,
and Right Concentration.
When, Monks, a Noble Disciple thus understands Kamma, the creation of
Kamma, the diversity of Kamma, the result of Kamma, the elimination of the
creation of Kamma, and the way leading to the elimination of (unwholesome)
Kamma, he understands this penetrative spiritual life to be the elimination of
(unwholesome) Kamma.
When it was said:
Kamma should be understood;
the creation of Kamma should be understood;
the diversity of Kamma should be understood;
the result of Kamma should be understood;
the elimination of the creation of Kamma should be understood;
the way leading to the elimination of (unwholesome) Kamma should be
understood, it is because of this that this was said.
(Reference: AN 6.63)
122


In this Teaching from Gotama Buddha, he shares an overview of The Natural Law of
Kamma. It is very clear and straight forward so no further explanation will be provided.
The Path to Enlightenment is entirely based on The Natural Law of Kamma, thus, The
Buddha’s Teachings are helping one to awaken to this natural law.
The more you learn, reflect on, and develop a life practice based on The Natural Law of
Kamma, the more liberated the mind will become.
The goal and objective is to train the mind through The Eight Fold Path and all the
associated Teachings to progress towards Enlightenment. Through learning, reflecting,
and practicing The Eight Fold Path to include deeply understanding The Natural Law of
Kamma, a Practitioner will progress towards experiencing Enlightenment. A Practitioner
will need to eliminate all unwholesome Kamma by producing only wholesome Kamma
through practicing The Eight Fold Path.
It is suggested that you read Chapter 9 titled “What is Kamma and How Does It Affect
Me?” In the book “Developing a Life Practice: The Path That Leads to Enlightenment”
(Volume 1) prior to reading this book.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 23
The Simile of a Lump of Salt
Monks, if one were to say thus: A person experiences Kamma in precisely
the same way that he created it, in such a case there could be no living of
the spiritual life and no opportunity would be seen for completely making an
end of discontentedness.
But if one were to say thus: When a person creates Kamma that is to be
experienced in a particular way, he experiences its result precisely in that
way, in such a case the living of the spiritual life is possible and an
opportunity is seen for completely making an end of discontentedness.
Here, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
very life, without even a slight (residue) being seen, much less plentiful
(residue).
What kind of person creates a small amount of unwholesome Kamma that
leads him to hell?
Here, some person is undeveloped in body, virtuous behavior, mind, and
wisdom; he is limited and has a mean character, and he dwells in
discontentedness. When such a person creates a small amount of
unwholesome Kamma, it leads him to hell.
What kind of person creates exactly the same small amount of unwholesome
Kamma and yet it is to be experienced in this very life, without even a slight
(residue) being seen, much less plentiful (residue)?
Here, some person is developed in body, virtuous behavior, mind, and
wisdom. He is unlimited and has a lofty character, and he resides without
measure. When such a person creates exactly the same small amount of
unwholesome Kamma, it is to be experienced in this very life, without even a
slight (residue) being seen, much less plentiful (residue).
Suppose a man would drop a lump of salt into a small bowl of water. What
do you think, Monks? Would that lump of salt make the small quantity of
water in the bowl salty and undrinkable?
‘Yes, Venerable Sir.’
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For what reason?
Because the water in the bowl is limited, thus that lump of salt would make it
salty and undrinkable.
But suppose a man would drop a lump of salt into the river Ganges. What do
you think, Monks? Would that lump of salt make the river Ganges become
salty and undrinkable?
‘No, Venerable Sir.’
For what reason?
Because the river Ganges contains a large volume of water, thus that lump of
salt would not make it salty and undrinkable.
So too, Monks, some person here has created a small amount of
unwholesome Kamma yet it leads him to hell, while some other person here
has created exactly the same small amount of Kamma yet it is to be
experienced in this very life, without even a slight (residue) being seen, much
less abundant (residue).
Here, Monks, someone is imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas, while someone else is not
imprisoned for [stealing] the same amount of money.
What kind of person is imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas?
Here, someone is poor, with little property and wealth. Such a person is
imprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a
hundred kahapanas.
What kind of person is not imprisoned for [stealing] half a kahapana (coin/
currency), a kahapana, or a hundred kahapanas?
Here, someone is rich, with much money and wealth. Such a person is not
imprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a
hundred kahapanas.
So too, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
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very life, without even a slight (residue) being seen, much less abundant
(residue).
Monks, take the case of a sheep merchant or butcher, who can execute,
imprison, fine, or otherwise penalize someone who has stolen one of his
sheep but can’t do so to someone else who has stolen his sheep.
What kind of person can the sheep merchant or butcher execute, imprison,
fine, or otherwise penalize for stealing a sheep?
One who is poor, with little property and wealth. The sheep merchant or
butcher can execute, imprison, fine, or otherwise penalize such a person for
stealing a sheep.
What kind of person can’t the sheep merchant or butcher execute, imprison,
fine, or otherwise penalize for stealing a sheep?
One who is rich, with a lot of money and wealth, a King or royal minister. The
sheep merchant or butcher can’t execute, imprison, fine, or otherwise
penalize such a person for stealing a sheep; he can only plead with him: ‘Sir,
return my sheep or pay me for it.’
So too, Monks, some person has created a small amount of unwholesome
Kamma yet it leads him to hell, while some other person here has created
exactly the same small amount of Kamma yet it is to be experienced in this
very life, without even a slight (residue) being seen, much less abundant
(residue).
If, Monks, one were to say thus: A person experiences Kamma in precisely
the same way that he created it, in such a case there could be no living of
the spiritual life and no opportunity would be seen for completely making an
end of discontentedness.
But if one were to say thus: When a person creates Kamma that is to be
experienced in a particular way, he experiences its result precisely in that
way, in such a case the living of the spiritual life is possible and an
opportunity is seen for completely making an end of discontentedness.
(Reference: AN 3.100)
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In this Teaching from Gotama Buddha, he shares how the same unwholesome action can
lead to more or less consequences for an individual based on the amount of
wholesomeness they have already accumulated in their life.
The Buddha uses a lump of salt to represent the unwholesome action and the water
represents wholesome actions.
If a same lump of salt is dropped into a bowl of water versus an entire river, the bowl of
water becomes undrinkable while the river of water is still drinkable.
Why is this?
This is because the amount of water (i.e. wholesomeness) that is less will be more highly
affected by the lump of salt versus the entire river.
In the same way, a being who has generated an insignificant amount of wholesomeness
in their life through making many unwise unwholesome decisions will be more highly
affected by the same unwholesome action versus someone who has generated a
significant amount of wholesomeness in their life through making many wise wholesome
decisions.
The same unwholesome action will produce significant versus less significant effects
based on our past actions.
The Buddha is essentially sharing how a Practitioner who has a history of making many
wholesome decisions will have accumulated many beneficial results in their life (i.e.
wholesome Kamma). Making an unwise decision that is unwholesome will affect this
person much less than an individual who has minimal accumulation of wholesome
decisions.
As a Practitioner learns, reflects, and practices these Teachings making wiser and wiser
decisions, they are accumulating the beneficial results of those decisions through
improved opportunities in their life. If there is an occasional unwholesome decision that is
made along The Path to Enlightenment, this will be less impactful since there is more
accumulation of wholesome decisions.
The more wholesome decisions a Practitioner makes, the more accumulation of beneficial
results one will experience. As time goes forward, a Practitioner who will attain
Enlightenment will continue to make wise wholesome decisions over an extended period
of time leading to the accumulation of wholesome results (i.e. wholesome Kamma).
The goal of these Teachings is not to learn them and then immediately practice them
perfectly. That is not possible.
Instead, a Practitioner will need to gradually learn these Teachings then gradually
implement them into their life making an increased amount of wholesome decisions. Over
an extended period of time, the accumulation of these wholesome decisions will result in
increased amounts of wholesome results to be experienced. When there is an occasional
deviation from these Teachings, understand this is normal as you walk towards
Enlightenment and know that you are working towards the extinguishing of any and all
unwholesome decisions. This will require patience and consistency towards learning,
reflecting, and practicing with determination, dedication, and diligence.
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Chapter 24
The Elimination of Unwholesome Kamma
The Noble Eight Fold Path
Monks, this Noble Eight Fold Path is the way leading to the elimination of
(unwholesome) Kamma, namely, Right View, Right Intention, Right Speech,
Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right
Concentration.
(Reference: SN 35.146)


In this Teaching from Gotama Buddha, he shares how it is The Eight Fold Path that leads
to the elimination of all unwholesome Kamma.
To attain Enlightenment, a Practitioner will need to deeply learn, reflect on, and practice
The Eight Fold Path.
The Eight Fold Path trains the mind to ensure it is not producing any unwholesome
Kamma.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 25
At Minimum Leads to Deeds
Monks, the destruction of life, repeatedly pursued, developed, and
cultivated, leads to hell, to the animal realm, and to the realm of afflicted
spirits; for one reborn as a human being the destruction of life at minimum
leads to a short life span.
Taking what is not given, repeatedly pursued, developed, and cultivated,
leads to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being taking what is not given at minimum leads to loss
of wealth.
Sexual misconduct, repeatedly pursued, developed, and cultivated, leads to
hell, to the animal realm, and to the realm of afflicted spirits; for one reborn
as a human being sexual misconduct at minimum leads to hostility and
competition.
False speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being false speech at minimum leads to false accusations.
Argumentative speech, repeatedly pursued, developed, and cultivated, leads
to hell, to the animal realm, and to the realm of afflicted spirits; for one
reborn as a human being argumentative speech at minimum leads to being
separated from one’s friends.
Harsh speech, repeatedly pursued, developed, and cultivated, leads to hell,
to the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being harsh speech at minimum leads to disagreeable sounds.
Idle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to
the animal realm, and to the realm of afflicted spirits; for one reborn as a
human being idle chatter at minimum leads to others distrusting one’s
words.
Drinking liquor and wine (ingestion of substances that cause heedlessness),
repeatedly pursued, developed, and cultivated, leads to hell, to the animal
realm, and to the realm of afflicted spirits; for one reborn as a human being
drinking liquor and wine (ingestion of substances that cause heedlessness)
at minimum leads to madness.
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(Reference: AN 8.40)


In this Teaching from Gotama Buddha, he shares more details related to unwholesome
moral conduct and the results of this conduct. This Teaching is connecting The Five
Precepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our
decisions that lack the wisdom of these Teachings practicing unwholesome moral
conduct, lead to unpleasant rebirth in the lower realms.
The Buddha expands Right Speech adding more details to help one understand that false
speech, argumentative speech, harsh speech, and idle chatter all need to be eliminated
from one’s life practice to experience Enlightenment.
He explains the resulting unpleasant rebirth but also explains the outcome of not
practicing each of these individual Teachings.
Remember, these Teachings are not to be believed but instead, one can learn, reflect, and
practice to observe the truth for yourself.
Now that you have learned this Teaching, now it is time to reflect.
1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it
lead to a short life span? Perhaps you might think of individuals involved in all types of
killing, not just killing that is considered illegal but all killing as The Natural Law of Kamma
does not function based on societal laws created by humans.
Think of world leaders who, in the past, were dedicated to killing and look at the result of
their life. Consider soldiers who are sent into battle. Think of the animal world such as
snakes, lions, bears, etc., these animals generally have shorter life span than animals like
elephants or turtles which do not kill for food.
2.) Have you or have you ever known of anyone who steals repeatedly? Did they
experience loss of wealth through going to jail, paying courts, or lawyers? Did people
steal from them?
3.) Have you or have you ever known of anyone who has been involved in sexual
misconduct repeatedly? Did it lead to hostility in their relationships and/or competition
amongst friends and associates?
4.) Have you or have you ever known of anyone who has used speech that is false,
argumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,
separation from friends, hearing disagreeable things, or distrusting one’s words?
5.) Have you or have you ever known of anyone who has ingested substances that cause
heedlessness repeatedly? What was or is the condition of that person’s life? Did they or
do they experience a peaceful, calm, serene, and content life with joy or did it lead to
madness?
As you reflect on these Teachings and outcomes, one can come to the conclusion that
The Buddha’s Teachings are the truth and with this new found wisdom choose to no
longer make decisions that would include any of these. As you do, the condition of the
mind and your life will gradually improve as more people will interact with you in
wholesome ways because that is what you are doing, making wholesome choices to
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interact with people and conduct your life through the wisdom of these wholesome
Teachings.
As you can see, The Buddha is not attempting to fear, guilt, or shame anyone into
learning and practicing his Teachings but instead, sharing the truth of what will or will not
happen in one’s life now and in the future should one continue to choose to make
decisions to include any of these into your life practice.
His Teachings are not attempting to control anyone, because that is not possible. Instead,
his Teachings are providing guidance based on the truth of The Natural Law of Kamma for
one who chooses to learn, reflect, and practice this “better way of life” so that you can
experience peacefulness, calmness, serenity, and contentedness with joy through not
causing harm in the world so that, over time, no harm will come to you.
Detailed explanation of The Eight Fold Path and The Five Precepts is available in this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 26
Beings Bound by Action
One is not a Brāhmin by birth,
Nor by birth a non-Brāhmin.
By action is one a Brāhmin,
By action is one a non-Brāhmin.
For men are farmers by their acts,
And by their acts are craftsmen too;
And men are merchants by their acts,
And by their acts are servants too.
And men are robbers by their acts,
And by their acts are soldiers too;
And men are chaplains by their acts,
And by their acts are rulers too.
So that is how the truly wise
See action as it really is,
See dependent origination,
Skilled in action and its results.
Action makes the world go round,
Action makes this generation turn.
Living beings are bound by action
Like the chariot wheel by the linchpin.
(Reference: SNP 3.9)


In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine
everything about an individual.
During the lifetime of The Buddha, it was believed that based on what type of family you
were born into determined what type of life you would live. For example, if you were born
into a highly wealthy and influential family, an individual would expect to have a certain
type of life versus an individual born into a family of little wealth or influence.
People who were born into Brāhmin families were considered to be holy and able to
communicate with the Gods while people of lower castes (i.e. status) were unable to have
a spiritual life being dependent on the Brāhmin to do the spiritual work for others.
Common people would pay Brāhmin a fee to pray on their behalf. This created an
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environment where corruption was able to be easily introduced as fees could easily be
changed and the common person had no recourse to improve their life because it was
the Brāhmin who controlled access to the Gods that were believed in during that lifetime.
Brāhmins were considered to be holy and sacred, all determined by what family an
individual was born into not by their deeds or actions.
This Teaching, and others, from The Buddha helped individuals understand that one is not
a holy person by birth but by their actions. It is our actions that is the “cause” or “action”
that creates certain “effects” or “results” in our life.
If one were to think just because they were born into a certain family, life should be good
or bad, then they are not yet understanding The Natural Law of Kamma. The results we
experience in this life is not purely based on what family we are born into but is
determined by our actions.
As we make wholesome or unwholesome decisions, we experience the corresponding
results in our life. As The Buddha shares, “that is how the truly wise see action as it really
is”. A wise Practitioner will need to see this cause and effect relationship within all
aspects of life. There is nothing that occurs in this world without a “cause” or “action”
then there is an “effect” or “result”.
All individuals are able to attain Enlightenment leading a spiritual life, this is not
dependent on what family one is born into as part of this life.
The Buddha explains the complete series of events as it relates to The Cycle of Rebirth
and the experiencing of discontentedness in his Teaching on Dependent Origination. He
points to that in this Teaching when he said, “see dependent origination skilled in action
and its results”. Dependent Origination is the ultimate truth that explains the causality or
causal relationship between ignorance (unknowing of true reality) and discontentedness
along with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.
It is action that determines everything in the world explained by The Buddha as “action
makes the world go round, action makes this generation turn. Living beings are bound by
action like the chariot wheel by the linchpin”.
It is our actions that determine what we do or do not experience in this life. A chariot or
cart is pulled by horses with a primary “linchpin” that connects the cart and horses.
Without the “linchpin”, the chariot would not function or move. So too, it is one’s actions
that determines what does and does not happen in one’s life. One’s actions are the
“linchpin” or primary aspect of one’s life that determines all outcomes.
Purifying one’s bodily, verbal, and mental actions will result in an improved condition of
mind and life.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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One is stuck, Rādha, tightly stuck, in
desire, lust, delight,
and craving for form, for feeling, for
perception, for volitional formations (choices/decisions), for
consciousness:
therefore one is called a being.
(Reference: SN 23.2)
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Chapter 27
Reflect Upon the Consequences of Actions
Reflect Before Doing An Action
Rāhula, when you intend to do an action with the body, you should reflect
upon that same bodily action thus: Would this action that I intend to do with
the body lead to my own harm or to the harm of others, or to the harm of
both? Is it an unwholesome bodily action with painful consequences, with
painful results?
When you reflect, if you know: This action that I intend to do with the body
would lead to my own harm, or to the harm of others, or to the harm of both;
it is an unwholesome bodily action with painful consequences, with painful
results:
Then you definitely should not do such an action with the body.
But when you reflect, if you know: This action that I intend to do with the
body would not lead to my own harm, or to the harm of others, or to the
harm of both: it is a wholesome bodily action with wholesome
consequences, with wholesome results:
Then you may do such an action with the body.
While Doing An Action
Also, Rāhula, while you are doing an action with the body, you should reflect
upon that same bodily action thus: Does this action that I am doing with the
body lead to my own harm, or to the harm of others, or to the harm of both?
Is it an unwholesome bodily action with unwholesome consequences, with
unwholesome results?
When you reflect, if you know: This action that I am doing with the body
leads to my own harm, or to the harm of others, or to the harm of both; it is
an unwholesome bodily action with unwholesome consequences, with
unwholesome results;
Then you should suspend such a bodily action.
But when you reflect, if you know: This action that I am doing with the body
does not lead to my own harm, or to the harm of others, or to the harm of
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both; it is a wholesome bodily action with wholesome consequences, with
wholesome results;
Then you may continue in such a bodily action.
And After Having Done An Action
Also, Rāhula, after you have done an action with the body, you should reflect
upon that same bodily action thus: Does this action that I have done with the
body lead to my own harm, or to the harm of others, or to the harm of both?
Was it an unwholesome bodily action with unwholesome consequences,
with unwholesome results?
When you reflect, if you know: This action that I have done with the body
leads to my own harm, or to the harm of others, or to the harm of both; it
was an unwholesome bodily action with unwholesome consequences, with
unwholesome results:
Then you should confess such a bodily action, reveal it, and lay it open to
the Teacher or to your wise companions in the holy life. Having confessed it,
revealed it, and laid it open, you should undertake restraint for the future.
But when you reflect, if you know: This action that I have done with the body
does not lead to my own harm, or to the harm of others, or to the harm of
both; it was a wholesome bodily action with wholesome consequences,
wholesome results.
You can reside peaceful and joyful, training day and night in wholesome
states.
(A verbal action and a mental action are expounded in the same repetitive
phrasing.)
(Reference: MN 61)


Reflect Before Doing An Action
In this Teaching from Gotama Buddha, he shares how one should reflect prior to
performing an action considering whether it would produce any harm. If the action will
cause one’s own harm, harm to others, or both one’s own harm and harm to others, then
The Buddha guides one to not do this action.
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
would be harmful or harmless based on The Teachings of The Path to Enlightenment, one
can decide whether they should or should not do such an action ensuring no
unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
If one notices they are about to perform an unwholesome bodily, verbal, or mental
actions, if the Practitioner has been training the mind using Breathing Mindfulness
Meditation, they can apply Right Effort to eliminate the thought to perform this conduct
through cutting it off and letting it go.
You may need to take note of the unwholesome thoughts and work to actively
eliminate them from the mind so they will not arise in the future. In this way, a
Practitioner can stop the conduct before doing the action and eliminate any harmful
results. One may be quietly and inwardly frustrated or irritated but at least you have
not caused harm to others which would result in harm returning to you.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
137


and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma)
While Doing An Action
In this Teaching from Gotama Buddha, he shares how one should reflect while performing
an action considering whether it is producing any harm. If the action is causing one’s own
harm, harm to others, or both one’s own harm and harm to others, then The Buddha
guides one to stop doing this action (i.e. suspend such a bodily action).
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
are harmful or harmless based on The Teachings of The Path to Enlightenment, one can
decide whether they should or should not continue to do such an action ensuring no
unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
If one notices they are performing unwholesome bodily, verbal, or mental actions, if
the Practitioner has been training the mind using Breathing Mindfulness Meditation,
they can apply Right Effort to eliminate this conduct through cutting it off and letting
it go.
You may need to apologize and make amends with anyone involved ensuring that
they understand you know that you were wrong and sincerely apologize for the
harmful conduct. In this way, a Practitioner can stop the conduct while doing the
action and limit any harmful results.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
138


unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma).
And After Having Done An Action
In this Teaching from Gotama Buddha, he shares how one should reflect after performing
an action considering whether it has produced any harm. If the action has caused one’s
own harm, harm to others, or both one’s own harm and harm to others, then The Buddha
guides one to share this with their Teacher or your wise friends who are on The Path to
Enlightenment. This allows a Practitioner to gain insight into how to eliminate the
unwholesome conduct in the future exercising restraint. Through sharing what one has
done that is unwholesome with their Teacher or wise friends, you are admitting that you
are not perfect and are seeking guidance. This is helpful to eliminate any ego and allows
you to further develop your life practice through gaining wisdom from others.
While this Teaching is specifically discussing bodily actions, this same Teaching can be
applied to verbal and mental actions as well.
Through consideration by a Practitioner of whether their bodily, verbal, or mental actions
were harmful or harmless based on The Teachings of The Path to Enlightenment, one can
decide whether they should or should not continue to do such an action in the future
ensuring no unwholesome Kamma is produced.
Through choosing to only perform wholesome bodily, verbal, and mental actions, one is
generating exclusively new wholesome Kamma leading to wholesome results. In this way,
a Practitioner will be able to “clean up” any and all decisions from the past leading to
exclusively wholesome results.
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If one notices they have performed unwholesome bodily, verbal, or mental actions, if
the Practitioner has been training the mind using Breathing Mindfulness Meditation,
they can apply Right Effort to eliminate this conduct through cutting it off and letting
it go exercising restraint in future situations.
You may need to apologize and make amends with anyone involved ensuring that
they understand you know that you were wrong and sincerely apologize for the
harmful conduct. In this way, a Practitioner can clean up any unwholesome results
that would be generated from performing the action and limit any harmful results.
As a Practitioner learns and practices The Eight Fold Path for an extended period of time,
they will be able to make wise wholesome decisions that lead to only wholesome results.
Over time, one’s mind and life improve through improved decision making based on
generosity, loving-kindness, and wisdom.
Decisions from the past, prior to learning and practicing The Path to Enlightenment, were
based in craving, anger, and ignorance (unknowing of true reality) leading to
unwholesome results in one’s life. The mind did not have the wisdom of these Teachings
to make wise decisions and is why you have been experiencing constant struggles
throughout life.
There is much unwholesome Kamma that one needs to extinguish through making all
wise wholesome decisions that will lead to more and more wholesome results. In this
way, over time a Practitioner will be cleaning up their past decisions leading to improved
results in their life. The wisdom of how to make wise decisions is found in these
Teachings from The Buddha.
With a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as
part of training on The Path to Enlightenment, unwise decisions based in The Three
Unwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,
and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with
these defilements and exclusively wholesome results are experienced. Through The Eight
Fold Path, a Practitioner is learning how to make wise decisions to extinguish any and all
craving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s
decisions leading to unwholesome results (i.e. unwholesome Kamma).
To attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path
that leads to wise decision making to extinguish all unwholesome Kamma. Attaining
Enlightenment is to eliminate 100% of one’s unwholesome Kamma through making
exclusively wise wholesome decisions based on The Eight Fold Path producing
wholesome results (i.e. wholesome Kamma).
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Chapter 28
Fulfilling the Goal of Asceticism
Monks, this is the lowest form of livelihood, that is, gathering almsfood. In
the world this is a term of abuse: You almsfood-gatherer; you roam about
with a begging bowl in your hand! And yet, Monks, clansmen intent on the
wholesome take up that way of life for a valid reason. It is not because they
have been driven to it by Kings that they do so, nor because they have been
driven to it by thieves, nor owing to debt, nor from fear, nor to earn a
livelihood.
But they do so with the thought: I am immersed in birth, aging, and death; in
sorrow, grief, pain, displeasure, and despair. I am immersed in
discontentedness, oppressed by discontentedness. Perhaps an ending of
this entire mass of discontentedness might be attained!
It is in such a way, Monks, that this Householder has gone forth. Yet he is
craving, inflamed by desire for sensual pleasures, with a mind full of ill will,
with intentions corrupted by hate, muddle-minded, lacking clear
comprehension, unconcentrated, scatter-brained, loose in his sense bases.
Just as wood from a funeral bonfire, burning at both ends and smeared with
excrement in the middle, cannot be used as timber either in the village or in
the forest, in just such a way do I speak about this person: he has missed
out on the enjoyments of a Householder, yet he does not fulfill the goal of
asceticism.
(Reference: SN 22.80)


In this Teaching from Gotama Buddha, he shares how an Ordained Practitioner who is not
actively applying The Teachings is not fulfilling the goal of the Ascetic life.
Ordained Practitioners are not forced or required to ordain. Ordained Practitioners choose
to ordain and are not required to remain ordained. Instead, the ordained lifestyle provides
an opportunity for individuals to live within a supportive environment to actively learn,
reflect, and practice these Teachings without the need to attend to the daily activities of
household life.
As part of the privilege to ordain and live from the hard work of the Household
Practitioners who provide food, water, clothing, shelter, and medical care for the Ordained
Practitioners, the Ordained Practitioners should be actively learning, reflecting, and
practicing these Teachings to progress on The Path to Enlightenment so that they can
provide the Household Practitioners guidance in these Teachings based on their
experiences of progressing on The Path to Enlightenment.
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The hard work of the Household Practitioners to provide the support to the Ordained
Practitioners should culminate in the Ordained Practitioners providing the Household
Practitioners opportunities to learn and progress on The Path to Enlightenment through
learning these Teachings shared by the Ordained Practitioners. This is the exchange of
Kamma.
As a result of the Household Practitioners providing the Ordained Practitioners to deeply
explore these Teachings without a need to attend to household life, through the
Household Practitioners providing the environment for Ordained Practitioners to advance
in their practice, that benefit returns to the Household Practitioners through Teachings
that help them in their life. Without this exchange, the Household Practitioners are
providing support without receiving support from the Ordained Practitioners. That is not
how The Buddha intended these Teachings to prosper and help all beings on The Path to
Enlightenment.
So for an Ordained Practitioner to ordain and not actively apply these Teachings and
share their experiences with the Household Practitioners to help them in their life, an
Ordained Practitioner functioning in this way would essentially be taking advantage of the
opportunity provided through the hard work of Household Practitioners receiving free
support without providing any support in return.
The Buddha created the ordained lifestyle to create a “womb” for Practitioners to learn,
reflect, and practice these Teachings without the daily obligations that exist in the
household life. The ordained lifestyle provides an individual the freedom to pursue the
spiritual life without all the daily tasks required of a Household Practitioner. But, a wise
Ordained Practitioner will appreciate the benefit of this lifestyle and actively work to
improve their own practice so that they can provide support to the Household
Practitioners.
Additionally, The Buddha setup the ordained lifestyle to be “the lowest form of livelihood”.
Stepping out of the royal family to become a roaming Ascetic, Siddhartha Gotama was
able to attain Enlightenment as the Fully Perfectly Enlightened Buddha. Stepping down
into “the lowest form of livelihood” allowed the mind to cultivate humbleness and
eliminate any potential ego that may have existed, along with the elimination of all the
other fetters, this helped to move the mind to Enlightenment.
A Practitioner would not have to ordain to attain Enlightenment but, that is one option for
progressing to Enlightenment. If one chooses to ordain, it is important to understand that
becoming ordained should be considered for only one reason - to attain Enlightenment.
There is no other goal for ordaining. And, once ordained, a wise individual would have
gratitude and appreciation for the opportunity provided to them by the hard work of
Household Practitioners taking the responsibility to improve their practice and share
Teachings back with those who are supporting them - the Household Practitioners.
Through actively learning, reflecting, and practicing themselves, Ordained Practitioners
can become well prepared to assist many beings on The Path to Enlightenment. But, in
doing so, they will need to remain humble understanding that the ordained lifestyle “is the
lowest form of livelihood”.
142


Come now, Householder,
give gifts to The Community.
When you give gifts to The Community,
Your mind will be confident.
When your mind is confident,
with the breakup of the body, after death, you will
be reborn in a good destination, in a heavenly world.
(Reference: AN 6.59)
143


Chapter 29
Give Gifts to The Community
‘My family gives gifts, Venerable Sir. And those gifts are given to Monks who
are Arahants or on the path to Arahantship, those who are forest dwellers,
almsfood collectors, and wearers of rag-robes.’
Since, Householder, you are a Household Practitioner enjoying sensual
pleasures, living at home in a house full of children, using sandalwood from
Kāsi, wearing garlands, scents, and ointments, and receiving gold and silver,
it is difficult for you to know: These are Arahants (Enlightened beings) or on
the path to Arahantship (Enlightenment).
If, Householder, a Monk who is a forest-dweller is restless, puffed up,
conceited, talkative, rambling in his talk, muddle-minded, lacking clear
comprehension, unconcentrated, with a wandering mind, with loose sense
bases, then in this respect he is blameworthy (responsible for wrongdoing).
But if a Monk who is a forest-dweller is not restless, puffed up, and
conceited, is not talkative and rambling in his talk, but has mindfulness
established, clearly comprehends, is concentrated, with singleness of mind,
with restrained sense bases, then in this respect he is praiseworthy
(deserving admiration; commendable).
If a Monk who resides on the outskirts of a village... if a Monk who is an
almsfood collector… if a Monk who accepts invitations to meals... if a Monk
who wears rag-robes...or, if a Monk who wears robes given by Householders
is restless, puffed up, conceited, talkative, rambling in his talk, muddle-
minded, lacking clear comprehension, unconcentrated, with a wandering
mind, with loose sense bases, then in this respect he is blameworthy
(responsible for wrongdoing).
But if a Monk who resides on the outskirts of a village… if a Monk who is an
almsfood collector… if a Monk who accepts invitations to meals... if a Monk
who wears rag-robes... or, if a Monk who wears robes given by
Householders is not restless, puffed up, and conceited, is not talkative and
rambling in his talk, but has mindfulness established, clearly comprehends,
is concentrated, with singleness of mind, with restrained sense bases, then
in this respect he is praiseworthy (deserving admiration; commendable).
Come now, Householder, give gifts to The Community. When you give gifts
to The Community, your mind will be confident. When your mind is confident,
144


with the breakup of the body, after death, you will be reborn in a good
destination, in a heavenly world.
‘Venerable Sir, from today onward I will give gifts to The Community.’
(Reference: AN 6.59)


In this Teaching from Gotama Buddha, he shares how to determine which type of
Ordained Practitioner a Household Practitioner should provide offerings to.
The Buddha encouraged Household Practitioners to provide offerings to Ordained
Practitioners to support the continuation of these Teachings in their community and to
help the Practitioner to eliminate craving/desire/attachment through practicing generosity.
Through having Ordained Practitioners who are able to actively progress in their practice,
this benefits all those who are living in the local villages and towns. But, in providing
support to Ordained Practitioners, Gotama Buddha provided the guidance that one
should make offerings to virtuous Ordained Practitioners.
Those Ordained Practitioners who are deeply practicing these Teachings are those who
are applying determination, dedication, and diligence to develop their learning and
practice through the development of wisdom, moral conduct, and mental discipline.
Ordained Practitioners such as these are taking their role seriously and interested to
progress to Enlightenment while also capable of sharing these Teachings with others
benefiting all those who choose to learn.
It is very challenging for the average individual to determine who is and is not
Enlightened. Having a Teacher who is Enlightened provides the best opportunity for a
Student to actively learn and progress on The Path to Enlightenment. So The Buddha
provides some basic guidance of how to decide who to provide offerings to as these
would be the best individuals to support because they are doing the hard work of
learning, reflecting, and practicing these Teachings with the goal of attaining
Enlightenment and will then be best prepared to share these Teachings for the benefit of
others. An Enlightened being’s ability to share these Teachings and guide others to attain
Enlightenment far exceeds the abilities of any other individual.
The Buddha provides the following basic guidance to help Practitioners determine
who would be an Ordained Practitioner that one should consider not supporting.
“If, Householder, a Monk who is a forest-dweller is restless, puffed up, conceited,
talkative, rambling in his talk, muddle-minded, lacking clear comprehension,
unconcentrated, with a wandering mind, with loose sense bases, then in this respect he is
blameworthy (responsible for wrongdoing)”.
“If a Monk who resides on the outskirts of a village... if a Monk who is an almsfood
collector… if a Monk who accepts invitations to meals... if a Monk who wears rag-
robes...or, if a Monk who wears robes given by Householders is restless, puffed up,
conceited, talkative, rambling in his talk, muddle-minded, lacking clear comprehension,
unconcentrated, with a wandering mind, with loose sense bases, then in this respect he is
blameworthy (responsible for wrongdoing)”.
145


The Buddha provides the following basic guidance to help Practitioners determine
who would be an Ordained Practitioner that one should consider supporting.
“If a Monk who is a forest-dweller is not restless, puffed up, and conceited, is not
talkative and rambling in his talk, but has mindfulness established, clearly comprehends,
is concentrated, with singleness of mind, with restrained sense bases, then in this respect
he is praiseworthy (deserving admiration; commendable)”.
“If a Monk who resides on the outskirts of a village… if a Monk who is an almsfood
collector… if a Monk who accepts invitations to meals... if a Monk who wears rag-robes...
or, if a Monk who wears robes given by Householders is not restless, puffed up, and
conceited, is not talkative and rambling in his talk, but has mindfulness established,
clearly comprehends, is concentrated, with singleness of mind, with restrained sense
bases, then in this respect he is praiseworthy (deserving admiration; commendable)”.
The Buddha provides further details on providing offerings in multiple places within his
Teachings. These Teachings are shared in more detail in (Volume 13) of this book series.
Detailed explanation of making offerings is available in this same book series found in the
book “Generosity” (Volume 13).
146

Whatever male or female Ordained Practitioner,
male or female Household Practitioner
resides practicing The Teachings properly, and perfectly
fulfills The Teachings-way,
he or she honors The Tathāgata,
respects and admires him and pays him
the supreme homage (respect).
(Reference: DN 16)
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Chapter 30
Do Not Prevent Another from Giving
Vaccha, one who prevents another from giving a gift creates an obstruction
and stumbling block for three people.
What three?
He creates an obstruction to (1) the donor’s acquiring of merit, (2) to the
recipients’ gaining a gift, and (3) already he has harmed and injured himself.
One who prevents another from giving a gift creates an obstruction and
stumbling block for these three people.
But, Vaccha, I say that one acquires merit even if one throws away
dishwashing water in a refuse dump or cesspit with the thought: ‘May the
living beings here sustain themselves with this!’ How much more, then, (does
one acquire merit) when one gives to human beings?
However, I say that what is given to one of virtuous behavior is more fruitful
than (what is given) to an unwholesome person. And (the most worthy
recipient) is one who has abandoned five factors and possesses five factors.
What five factors has he abandoned?
(1) Sensual desire, (2) ill will, (3) complacency, (4) restlessness and worry, and
(5) doubt.
These are the five factors that he has abandoned.
And what five factors does he possess?
(1) The virtuous behavior, (2) concentration, (3) wisdom, (4) liberation, and (5)
wisdom and vision of liberation of one beyond training.
These are the five factors that he possesses.
It is in such a way, I say, that what is given to one who has abandoned five
factors and possesses five factors is very fruitful.
(Reference: AN 3.57)


148

In this Teaching from Gotama Buddha, he shares Teachings to not prevent a person from
making an offering and further Teachings on who one should make offerings to ensuring
those offerings produce the most benefit.
Through preventing someone from making an offering, that person would be creating “an
obstruction to (1) the donor's acquiring of merit, (2) to the recipients’ gaining a gift, and (3)
already he has harmed and injured himself”.
The Buddha encourages us to not prevent anyone from making an offering for these
reasons.
He then shares further details on how to determine whom one should make an offering to
ensuring the offering produces the most benefit. “I say that what is given to one of
virtuous behavior is more fruitful than (what is given) to an unwholesome person”.
Gotama Buddha provides guidance that if one has abandoned The Five Hindrances of
sensual desire, ill will, complacency, restlessness and worry, and doubt, this would be an
individual that is worthy of offerings.
He also provides guidance that if one has cultivated virtuous behavior, concentration,
wisdom, liberation, and wisdom and vision of liberation of one beyond training, this would
be an individual that is worthy of offerings.
“Wisdom and vision of liberation of one beyond training” would be an Enlightened being
who can clearly see The Path to Enlightenment and has the wisdom to help others attain
Enlightenment. They would be “one beyond training” because their mind is already well
trained in wisdom, moral conduct, and mental discipline possessing virtue (moral
conduct), concentration, wisdom, liberation, and wisdom and vision of liberation.
Providing offerings to Practitioners who have abandoned these obstructions to
Enlightenment and cultivated these mental qualities for the attainment of Enlightenment
will create the most benefit within one’s local community for all those who are interested
in progressing on The Path to Enlightenment.
The Buddha provides further details on providing offerings in multiple places within his
Teachings. These Teachings are shared in more detail in (Volume 13) of this book series.
Detailed explanation of making offerings is available in this same book series found in the
book “Generosity” (Volume 13).
149

Gain and loss, disgrace and fame,
blame and praise, pleasure and pain:
these conditions that people meet
are impermanent, transient,
and subject to change.
(Reference: AN 8.6)
151


Chapter 31
Even More Fruitful Than Giving
If, Householder, one gives alms, rough or excellent, and one gives
disrespectfully, gives inconsiderately, does not give with one’s own hand,
gives what would be discarded, gives without a view of future
consequences, then wherever the result of that gift is produced for one,
one’s mind does not incline toward the enjoyment of superb food, nor
toward the enjoyment of superb clothing, nor toward the enjoyment of
superb vehicles, nor toward the enjoyment of whatever is superb among the
five objects of sensual pleasure.
Also, one’s children and wives, and one’s slaves, servants, and workers, do
not want to listen to one, do not lend an ear, and do not apply their minds to
understand.
For what reason?
Just this is the result of actions that are done disrespectfully.
If, Householder, one gives alms, whether rough or excellent, and one gives
respectfully, gives considerately, gives with one’s own hand, gives what
would not be discarded, gives with a view of future consequences, then
wherever the result of that gift is produced for one, one’s mind inclines
toward the enjoyment of superb food, toward the enjoyment of superb
clothing, toward the enjoyment of superb vehicles, toward the enjoyments of
whatever is superb among the five objects of sensual pleasure.
Also, one’s children and wives, and one’s slaves, servants, and workers,
want to listen to one, lend an ear, and apply their minds to understand.
For what reason?
Just this is the result of actions that are done respectfully.
In the past, Householder, there was a Brāhmin named Velāma. He gave such
a great alms offering as this:
(1) eighty-four thousand golden bowls filled with silver;
(2) eighty-four thousand silver bowls filled with gold;
(3) eighty-four thousand bronze bowls filled with bullion;
152


(4) eighty-four thousand elephants with golden ornaments, golden banners,
covered with nets of gold thread;
(5) eighty-four thousand chariots with upholstery of lion skins, tiger skins,
leopard skins, and saffron-dyed blankets, with golden ornaments, golden
banners, covered with nets of gold thread;
(6) eighty-four thousand milk cows with jute tethers and bronze pails;
(7) eighty-four thousand maidens adorned with jeweled earrings;
(8) eighty-four thousand couches spread with rugs, blankets, and covers,
with excellent coverings of antelope hide, with canopies and red bolsters
at both ends;
(9) eighty-four thousand kotis of cloths made of fine linen, fine silk, fine wool,
and fine cotton. How much more of food and drink, snacks, meals,
refreshments, and beverages? It seemed to be flowing like rivers.
You might think, Householder: He was someone else, the Brahmin Velāma
who on that occasion gave that great alms offering.
But you should not look at it in such a way. I myself was the Brāhmin Velāma
who on that occasion gave that great alms offering.
Now, Householder, at that alms offering there was no one worthy of
offerings, no one who purified the offering.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave
would it be to feed one person accomplished in view.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred persons accomplished in view, would it be to feed
one Once-Returner.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Once-Returners, would it be to feed one Non-
Returner.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Non-Returners, would it be to feed one Arahant.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Arahants, would it be to feed one Paccekabuddha.
Even more fruitful than the great alms offering that the Brāhmin Velāma gave,
and feeding a hundred Paccekabuddhas, would it be to feed The Tathāgata,
the Arahant, The Perfectly Enlightened One... would it be to feed The
Community of Monks headed by The Buddha … would it be to build a
dwelling dedicated to The Community of the four quarters ... would it be for
153


one with a mind of confidence to go for refuge to The Buddha, The
Teachings, and The Community ... would it be for one with a mind of
confidence to undertake the five training precepts: to abstain from the
destruction of life, to abstain from taking what is not given, to abstain from
sexual misconduct, to abstain from false speech, to abstain from liquor,
wine, and intoxicants (substances that cause heedlessness), the basis for
heedlessness.
As great as all this might be, it would be even more fruitful if one would
develop a mind of loving-kindness even for the time it takes to pull a cow’s
udder.
As great as all this might be, it would be even more fruitful if one would
develop the perception of impermanence just for the time of a finger snap.
(Reference: AN 9.20)
154


In this Teaching from Gotama Buddha, he shares how a significant offering as the one
described in this Teaching does not match the benefits one would experience through
making offerings to Practitioners who have progressed far on The Path to Enlightenment.
The Buddha provides examples of someone who is accomplished in view (i.e. Right
View), a Once-Returner, a Non-Returner, an Arahant, a Paccekabuddha, and a Perfectly
Enlightened One (i.e. a Buddha), etc.
Gotama Buddha describes further groups of people that would be highly beneficial to
make offerings to, creating much benefit. Having individuals in a village or town who have
progressed to the higher attainments of The Path to Enlightenment is highly beneficial to
all those who interact with those individuals. A being who is practicing wisdom, moral
conduct, and mental discipline will be a positive influence in their village or town
benefiting all those whom they come into contact with, through their wholesome
decisions.
He also describes it to be highly beneficial for a Practitioner to decide to practice The Five
Precepts.
Ultimately, The Buddha describes the two (2) most beneficial things a Practitioner could
do is to practice Loving-kindness Meditation and Breathing Mindfulness Meditation.
Through practicing Loving-kindness Meditation and Breathing Mindfulness Meditation,
one is training their mind towards the attainment of Enlightenment and developing a mind
that does not cause harm to others. This is the most beneficial way to create the highest
quality of wholesome Kamma.
The results of your decisions to practice Loving-kindness Meditation and Breathing
Mindfulness Meditation will result in your further progress on The Path to Enlightenment.
There is no other decision that is more beneficial or that would create more wholesome
Kamma than the decision to cultivate the mind in meditation.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 32
A Great Gift
Monks, here, a Noble Disciple, having abandoned the destruction of life,
abstains from the destruction of life.
By abstaining from the destruction of life, the Noble Disciple gives to an
immeasurable number of beings freedom from fear, hostility, and harm.
He himself in turn enjoys immeasurable freedom from fear, hostility, and
harm. This is the first gift, a great gift, highest, of long standing, traditional,
ancient, untainted and never before tainted, which is not being tainted and
will not be tainted, not refused by wise Ascetics and Brāhmins.
This is the stream of merit, stream of the wholesome, nutriment of
peacefulness - heavenly, ripening peacefulness, conducive to heaven – that
leads to what is aspired for, needed, and agreeable, to one’s welfare and
peacefulness.
(The other 4 precepts which are abstaining from taking of what is not given,
abstaining from sexual misconduct, abstaining from lying, and abstaining
from consuming substances that cause heedlessness, are repeated with The
Buddha’s guidance.)
There are, Monks, these five gifts, great gifts, highest, of long standing,
traditional, ancient, untainted and never before tainted, which are not being
tainted and will not be tainted, not refused by wise Ascetics and Brāhmins.
(Reference: AN 8.39)
156

In this Teaching from Gotama Buddha, he explains how through practicing The Five
Precepts that a Practitioner “gives to an immeasurable number of beings freedom from
fear, hostility, and harm”.
It is through learning, reflecting, and practicing The Five Precepts that a Practitioner
significantly reduces the harm they cause in the world. This is beneficial to one’s own
mind and life. You will experience that through significantly reducing the harm you cause
in the world through practicing The Five Precepts, there will be less harm that comes to
you.
It is The Eight Fold Path that helps a Practitioner learn and practice Teachings that
completely eliminates 100% of all harm one is causing in the world, thus, they will be
producing only wholesome Kamma. Extinguishing all unwholesome Kamma through
producing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome
Kamma and will eventually experience Enlightenment through continued progress on The
Path to Enlightenment.
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Chapter 33
To Be Reborn Graceful, Rich, and Influential
Mallikā, some woman is not prone to anger or often intense frustration. Even
if she is criticized a lot she does not lose her temper and become irritated,
hostile and stubborn; she does not display anger, hatred, and bitterness.
And she gives things to Ascetics or Brāhmins: food and drink; clothing and
vehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.
And she is without jealousy, one who does not have jealousy, resent, or feel
bitter about the gain, honor, respect, admiration, appreciation, and gratitude
given to others.
When she passes away from that state, if she comes back to this world,
wherever she is reborn she is beautiful, attractive, and graceful, possessing
supreme beauty of complexion; rich, with great wealth and property; and
influential.
(Reference: MN 135)


In this Teaching from Gotama Buddha, he shares how one is reborn graceful, rich, and
influential.
Keep in mind that the goal is to attain Enlightenment and not be reborn. However, The
Buddha would share Teachings to help people understand why certain people are
graceful, rich, and influential, while others are not.
Through eliminating “anger” and “intense frustration” even when criticized, one “does not
lose her temper and become irritated, hostile and stubborn; she does not display anger,
hatred, and bitterness” are aspects of one’s practice that would need to be developed.
Further, as they provide offerings to those who are cultivating The Path to Enlightenment
and are “without jealousy, one who does not have jealousy, resent, or feel bitter about the
gain, honor, respect, admiration, appreciation, and gratitude given to others”.
When one passes away from that existence and “comes back to this world, wherever she
is reborn she is beautiful, attractive, and graceful, possessing supreme beauty of
complexion; rich, with great wealth and property; and influential”.
Detailed explanation of The Realms of Existence is available in this same book series
found in the book “The Realms of Existence” (Volume 11).
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Chapter 34
One Who Respectfully Gives Timely Food
Monks, when a donor gives food, he gives the recipients four things.
What four?
He gives life, beauty, peacefulness, and strength.
(1) Having given life, he receives of life, whether heavenly or human.
(2) Having given beauty, he receives of beauty, whether heavenly or human.
(3) Having given peacefulness, he receives of peacefulness, whether
heavenly or human.
(4) Having given strength, he receives of strength, whether heavenly or
human.
Monks, when a donor gives food, he gives the recipients these four things.
One who respectfully gives timely food to those mentally disciplined ones
who eat what others give, provides them with four things: life, beauty,
peacefulness, and strength. The man who gives life and beauty, who gives
peacefulness and strength, will obtain long life and fame wherever he is
reborn.
(Reference: AN 4.59)
In this Teaching from Gotama Buddha, he shares how a Practitioner who provides an
offering of food gives the recipient four things - life, beauty, peacefulness, and strength.
Having given life, beauty, peacefulness, and strength, that individual then receives the
same either in a heavenly or human rebirth.
The Buddha also explains that having given life, beauty, peacefulness, and strength, that
individual will experience a rebirth with a “long life and fame”.
Again, the goal is to learn, reflect, and practice these Teachings to attain Enlightenment
and not experience rebirth in any realm. But, should one need to be reborn, this Teaching
is explaining what leads to an improved rebirth.
159


Chapter 35
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)