The Buddha's Teachings can be thought of as layers. He is layering more and more
Teachings to help a Practitioner gradually see more and more “what is Right Speech”, for
example.
The Five Precepts provides details on Right Speech along with The Eight Fold Path, The
Five Factors of Well Spoken Speech, this Teaching, and others. He is gradually pulling
back the layers of his Teachings for Practitioners to see more and more clearly “what is
Right Speech”. The Teachings in The Pāli Canon are spread out over forty-five (45)
volumes of books without any clear organization leading to the development of one’s
practice. This book series provides improved organization of these Teachings by
consolidating extracted versions of the forty-five (45) volumes of books found in The Pāli
Canon.
What has been done as part of the book "Developing a Life Practice: The Path That
Leads to Enlightenment" (Volume 1), is put Right Speech all in one place taking into
consideration all The Teachings from The Buddha to make it easy for a Practitioner to
understand this important Teaching and others.
Now in (Volumes 2-13), a Practitioner is pulling back the covers, or layers, to see the
source and details of these Teachings filling in any areas of your life practice that needs
further development.
Speech is one of the most used and influential means of interacting with others. There is
significant potential to produce wholesome or unwholesome results based on our diligent
application of Right Speech. Practicing these wholesome Teachings of The Five Factors
of Well Spoken Speech will ensure there are wholesome outcomes.
Gotama Buddha further clarifies his purpose of practicing these wholesome Teachings at
the end of this chapter as “The Tathāgata has compassion for all beings.”
Compassion is concern for the misfortune of others. So, through diligent learning,
reflection, and practice of these Teachings you are improving the condition of your own
life practice, and thus the mind, but also improving the world through reducing and
eliminating any harm you are currently causing in the world through purifying your
intentions, speech, actions, and livelihood. An Enlightened being would have loving-
kindness and compassion for “all beings” among many other wholesome qualities of
mind ensuring they are not causing any harm in the world through their interactions in the
world.
Through eliminating any harm we cause in the world, over time, no harm will come to us.
This is based in The Natural Law of Kamma - cause and effect, action and result,
essentially the results of your decisions.
In this Teaching from Gotama Buddha, he shares further details on Right Speech. A
Practitioner should first train the mind through The Eight Fold Path to practice The
Teachings in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) related to Right Speech. As a Practitioner advances in their life
practice and is looking to refine their speech even further, this Teaching can guide you in
deepening your practice.
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But, the Practitioner should ensure they are consistently practicing The Five Factors of
Well Spoken Speech to ensure that is a foundation before moving into understanding and
practicing the Teaching shared here by Gotama Buddha.
As part of The Five Factors of Well Spoken Speech, we already understand that it is wise
to not speak untruths, incorrect, or unbeneficial words at any time. This would only cause
harm, thus, harm will come to us and we would be wise to not speak those words.
This Teaching adds to the practice of Right Speech that a Practitioner would be wise to
know when it is the proper time to speak words which are unwelcome and disagreeable
as well as words that are welcome and agreeable.
If speech is untrue, incorrect, or unbeneficial, then it would be wise to not use this
speech.
But, with speech being true, correct, and beneficial, then, we need to determine if it is
“unwelcome and disagreeable” or “welcome and agreeable”.
If the words are true, correct, and beneficial while being unwelcome and disagreeable, we
need to know the proper “time to use such speech” so that it can be better received.
If the words are true, correct, and beneficial while being welcome and agreeable, we also
need to know the proper “time to use such speech”.
Much of the training regarding speech comes through trial and error. As a Practitioner
gets to know each individual and how they respond to various speech, they will better
know what is unwelcome and disagreeable or welcome and agreeable. This is oftentimes
discovered on a case-by-case basis as each person is different.
As you have conversations and communication with various people in your life and
observe the results of your speech, you can then determine what is leading to wholesome
results and what is leading to unwholesome results. This way, you can refine your speech
to develop more and more skillfulness in regards to practicing Right Speech so that your
communication is never harmful and only has wholesome outcomes.
You will be able to observe the improvements as you train more deeply because
eventually you will get to the point where each individual conversation you have will result
in wholesome outcomes. You will find that you are never shaken up or uncalm during
conversations as the mind becomes more and more confident conducting conversations
using Right Speech.
As you notice that countless conversations you have are leading to wholesome
outcomes, then you know that your practice of Right Speech is becoming more
developed. Then, if there is an occasional situation where someone becomes hostile or
irate in a conversation with you, looking at the situation objectively through the wisdom of
these Teachings, you can discover if it was due to your practice or if it was due to the
other person’s lack of wisdom, moral conduct, or mental discipline.
Even when you are deeply practicing Right Speech when the mind is Enlightened, there
will be occasional situations where a person may become angered, frustrated, irritated,
annoyed, or otherwise discontent in a conversation with you. But, by that time, you will
have trained the mind so well and be able to see so clearly that you will have confidence
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that their discontent mind and wrong speech was not a result of anything that you have
done or not done. Instead, it is the lack of their own wisdom, moral conduct, and mental
discipline that caused their “wrong speech”.
You will need to have a well developed and consistent practice of Right Speech to attain
Enlightenment and be able to view your conversations objectively to determine where you
can improve your practice of Right Speech. You no longer need to obsess over whether
you are speaking in a wholesome way but instead, learn, reflect, and practice what The
Buddha shares as his Teachings are based on The Natural Law of Kamma and as long as
you develop your life practice to practice these Teachings, you will be gradually improving
to ensure you are always practicing Right Speech.
Through constant refinement of your practice of Right Speech using the guidance from
Gotama Buddha, you can realize increased amounts of successful conversations and
interactions where relationships will be easy and smooth. No longer will you find
relationships difficult and a struggle because you will be deeply practicing these
Teachings.
With that said, there will still be occasional situations where the other person is not deeply
practicing these Teachings and their untrained mind will result in “wrong speech”. If your
mind is Enlightened, even someone else’s “wrong speech” will not result in your using
“wrong speech” but instead, you will be able to maintain your contentedness and joy
while continuing to practice to potentially bring the conversation towards a successful
conclusion.
You will need to train to the point where there is never a time that another person’s choice
to use “wrong speech” influences you to use “wrong speech”. Instead, a wise Practitioner
will choose not to use wrong speech even when interacting with others who are choosing
to use wrong speech.
No matter how deeply you are practicing these Teachings, there is no such thing as
permanently being able to have 100% of everyone you interact with to never speak
impolite, unkind, unfriendly, or disrespectful. They are an individual who is making their
own decisions and you are unable to control how others choose to speak to you. There
are going to be situations where people are impolite, unkind, unfriendly, or disrespectful
due to their own lack of wisdom, moral conduct, and mental discipline. But, even though
you cannot control others, you can train to control your own mind and speech.
You can train the mind to the point where you do not react to others who are using
“wrong speech” with a lack of wisdom, moral conduct, and mental discipline, but rather,
you can respond politely, kindly, friendly, and respectfully no matter what is or is not
happening around you. This is how an Enlightened mind will function but will require deep
training and practice that will result in gradual progress.
You will see the truth for yourself that you are improving your practice with Right Speech
as conversations and relationships become more easy and smooth. While there will be
challenges, the Enlightened mind will always be able to find a solution to the situation.
There are millions of “right” answers to any given challenging situation. And, there are
“wrong” answers to a given challenging situation. The “right” answer is to always use
Right Speech. The “wrong” answer would be to use “wrong speech” that is impolite,
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unkind, unfriendly, and disrespectful speaking at the improper time, untrue, harsh,
unbeneficial, with a mind of hatred, and being blameful.
Instead, actively deepen your practice through training of the mind using the entire Eight
Fold Path refining your speech each and every conversation always looking to improve.
Through slowing down the mind using meditation as taught in “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) in Chapter 11, a Practitioner
can then reside with a mind in the present moment making wise decisions to practice
Right Speech realizing the results of ease and smoothness in all relationships.
Why did The Buddha actively work to train his mind so deeply to ensure he was not
causing harm to others? “Because The Tathāgata has compassion for all beings”.
Through your practicing compassion for all beings, you can then decide to train your
mind deeply so that you are not causing harm through your speech and, thus, no harm
will come to you.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
While others may choose to speak with you using “wrong speech”, there is no need to be
judgmental or irritated at their lack of wisdom, moral conduct, and mental discipline.
Instead, observe how you too, at one time, use to speak this way but have chosen to
improve your life practice through learning, reflecting, and practicing these Teachings.
Every unwholesome aspect of someone else’s practice that you observe, you too have
done those same things in this life or some prior life. Judging others will only harm your
own mind and how could you judge others when you too did those same things?
So instead, have concern for their misfortunate. Be pleased that you have discovered
these Teachings and have the ability to improve your life practice and the outcomes that
produces.
While a person whose mind is lacking wisdom, moral conduct, and mental discipline has
not come into contact with these Teachings and has not had the good fortune to train in
these Teachings, you have had the good fortunate and are training in these Teachings.
So be an example, a role model, one who people understand is actively working to
deepen your practice out of compassion for all living beings.
There is no benefit to speaking unwisely but there are many benefits to training the mind
to use Right Speech at all times. You will find that you will be more successful in all your
personal and professional relationships through developing your ability to communicate
using Right Speech that is not harmful to anyone. People will feel more comfortable to
associate with you and be involved in the various personal and professional activities that
you choose to participate in. Develop your ability to have Right Speech using wisdom,
moral conduct, and mental discipline and people will be more interested to listen to you
because they find benefit in doing so. You can be more helpful to those close to you and
more influential in your community.
But, choose to learn, reflect, and practice Right Speech because it is the “right” thing to
do, not because you “want” something from others.
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Unsolicited Guidance vs. Sharing Teachings When There is a Request for Guidance
The Path That Leads to Enlightenment requires learning, reflecting (i.e. independently
verifying), and practice of The Teachings of The Buddha with guidance from a Teacher to
train the mind to eliminate the defilements, or taints, (i.e. The Ten Fetters - the pollution of
the unEnlightened mind).
The Enlightened mind is a peaceful, calm, serene, and content mind with joy -
permanently. The mind will no longer experience discontent feelings such as sadness,
anger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc.
The Enlightened mind is unshakable.
To accomplish this goal, a Practitioner will need guidance as only a true Buddha would be
able to attain Enlightenment without the guidance of a Teacher, and the last Buddha
currently known to the world lived over 2,500 years ago. A Practitioner will be unable to
ask questions to a book, video, podcast, etc. and will need to develop their intellectual
understanding and practical experience to attain Enlightenment. This is accomplished by
applying The Teachings of The Buddha in daily life while seeking guidance, ideally,
through a well developed relationship with a Teacher.
The Path That Leads to Enlightenment does not involve forcing unsolicited guidance,
advice, or Teachings onto others because a person feels they “know more than another”
and they feel the urge to ensure another Practitioner understands The Teachings of The
Buddha, or any other aspect of life, in the same way as you.
At the very core of Buddhist Teachings that lead to Enlightenment is the understanding
that craving/desire/attachment (i.e. mental longing with a strong eagerness) leads to
discontent feelings of sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.
It is only through training the mind to eliminate craving/desire/attachment (i.e. mental
longing with a strong eagerness) that the mind will experience Enlightenment where the
mind will reside peaceful, calm, serene, and content with joy - permanently.
If a Practitioner has “longing with a strong eagerness” to share Teachings with others, this
will lead to discontentedness for the Practitioner and the mind will remain unEnlightened.
Additionally, sharing unsolicited guidance comes from one’s own ego, the arrogance,
pride, and boastfulness of the mind’s pollution described by The Buddha as “conceit”,
which is one of The Ten Fetters.
If a Practitioner is not seeking guidance through asking a question and a person shares
unsolicited guidance as Teachings, this is to do so with craving/desire/attachment and the
ego, this will create conditions that lead to discontentedness of one or both persons.
It is suggested that Practitioners choose to learn and practice Teachings with a
dedicated Teacher whom they actively seek guidance from, ideally through a well
developed relationship with a Teacher.
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Nowadays, many people use online groups as a way of discussing The Teachings of The
Buddha. If you have been online at all, you have seen, in some cases, the overwhelming
inflammatory and harmful speech that these discussion forums will often descend into
over simple disagreements.
The unEnlightened mind is most often uncomfortable with those who are disagreeable,
craving and desiring for “all people” to agree with them, and when that is not
experienced, anger, hatred, and ill will arises in the mind typically followed by hostile,
bitter, and harsh speech (i.e. unskillful moral conduct) where the mind then has aversion.
This leads to all sorts of challenges including, people being blocked or banned from
groups, inhibiting a Practitioner from further investigation and exploration of The
Teachings of The Buddha to improve the condition of their mind.
The very Teachings they are seeking to share teaches harmlessness, to include harmless
speech but yet, some find it challenging to have conversations conducive to open sharing
where disagreement does not result in hostility.
Hostile, aggressive, bitterness, impolite, unkind, unfriendly, and disrespectful speech is a
sure indication that there is not yet a well developed practice of The Teachings of The
Buddha that lead to Enlightenment, and that person is not yet Enlightened. It could be
suggested that these types of comments be ignored then deleted, because if one is not
practicing The Teachings of The Buddha, how could what they are sharing as Teachings
be helpful to anyone?
When one unEnlightened mind speaks with hostility it is often hurtful to another
unEnlightened mind due to their own cravings/desires/attachment and, therefore, fighting
ensues and conversations descend into bickering that is a clear indication that all parties
involved could truly benefit from more intellectual learning and practical understanding of
The Teachings of The Buddha that lead to Enlightenment with guidance from a Teacher.
Those who argue the most are in the need of more intellectual and practical
understanding of The Teachings. But, they will only get that help when the ego is lowered
and they choose to seek guidance with a Teacher.
The ego of the unEnlightened mind resorts to sharing unsolicited guidance thinking, “I
know better than you”.
This is all hindering an individual from experiencing Enlightenment. As long as there is
craving/desire/attachment and ego in the mind, among other unwholesome qualities, the
mind will not experience Enlightenment.
Arguing will not allow you to experience Enlightenment as the constant hostility will
only inhibit your growth and progress on The Path to Enlightenment.
Sharing unsolicited guidance will not allow you to experience Enlightenment
because, the ego still exists in the mind.
Sharing unsolicited guidance with others will not lead to your Enlightenment as in doing
so, there is still craving/desire/attachment and conceit (i.e. ego) in the mind. An
Enlightened being does not have craving/desire/attachment nor conceit. The ego of an
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Enlightened being has been completely dissolved so that there is no longer any
arrogance, pride, measuring and comparing of others to put yourself above or below
others.
The Buddhist tradition of sharing Teachings that leads to awakening to Enlightenment “do
not” involve unsolicited sharing of Teachings that one Practitioner feels would be helpful
to another Practitioner. A Practitioner needs to choose for themselves to ask questions
and seek guidance instead of, Teachings being forced onto others. This will only turn
people away from The Teachings of The Buddha when people are pushing Teachings onto
others.
The Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve
fighting over who is “right” and who is “wrong”. So when you receive unsolicited
guidance, it is suggested that you ignore it and/or delete it. This will help the individual
who is sharing unsolicited guidance understand, they are unwise for sharing unsolicited
guidance and people are not interested in unsolicited guidance, thus, you do not respond.
The Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve
attempting to “save others” from themselves but instead, The Path to Enlightenment
involves Practitioners choosing to learn, reflect, and practice The Teachings of The
Buddha that lead to Enlightenment through asking questions and seeking guidance
through their own free will to an individual they have confidence in and trust.
Unsolicited guidance is not part of The Path to Enlightenment.
There is nothing anyone can do to force another person to attain Enlightenment.
There is no way to “save” anyone.
And if you have not yet attained Enlightenment, you do not yet know the truth to be able
to share Teachings with anyone at all.
The sooner a Practitioner understands this and directs their time, effort, and energy
towards their own growth and progress on The Path to Enlightenment, the better off for
everyone involved.
The Path to Enlightenment is to realize, among other things, that it is through your own
wise decisions that lead to wholesome results and outcomes (i.e. wholesome Kamma).
It is through each person’s individual choices to learn, reflect (i.e. independently verify),
and practice The Teachings of The Buddha that, they themselves, will navigate The Path
to Enlightenment with guidance from a dedicated, supportive, encouraging, and
motivating Teacher who patiently shares without any expectation of anything in return.
You can’t force someone to learn. You can’t force someone to reflect. You can’t force
someone to meditate. You can’t force someone to practice The Teachings that lead to
Enlightenment.
So why would you try?
Could a person whom has never driven a car teach another person how to drive a car?
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No, of course not.
A Practitioner would need to attain Enlightenment before they would be capable of
guiding others to attain Enlightenment.
And to attain Enlightenment, a Practitioner will need to eliminate all craving/desire/
attachment (mental longing with a strong eagerness) including the craving/desire/
attachment to Teaching those who have not asked for your guidance.
Providing unsolicited guidance is an advertisement that you have not yet attained
Enlightenment as there is still craving/desire/attachment to teach others when no
one has asked you a question. And, there is still conceit (i.e. ego) in the mind where
it arrogantly attempts to push Teachings onto others with the assumption that, you
know more than others, as no one has sought your guidance.
It is best to focus on your own Enlightenment and in doing so, you will then be best
prepared to share the wisdom of how you attained Enlightenment when someone asks
you a question.
An Enlightened being only needs to walk with “wisdom and a smile”.
An Enlightened being does not have the uncontrollable urge to force others to understand
The Teachings of The Buddha that lead to Enlightenment in the same way as they do.
An Enlightened being’s mind is peaceful, calm, serene, and content with joy -
permanently. The mind is unshakable.
An Enlightened being knows the truth, with deep wisdom, and has no interest or urge to
force others to do anything at all, but may instead, decide to make themselves available
to those who choose to seek guidance and understanding so that they can experience
the same life affirming improvements to the mind and one’s life that are realized on The
Path to Enlightenment by attaining Enlightenment.
The next time you feel the urge to give unsolicited guidance, recognize that as your
craving/desire/attachment and conceit (i.e. ego), which will need to be eliminated from the
mind for you to attain Enlightenment.
Otherwise, the unEnlightened mind will continue to experience discontent feelings, never
experiencing peacefulness, calmness, serenity, or contentedness with joy that is
permanent in the Enlightened mental state.
Gotama Buddha never attempted to force anyone to learn and practice his
Teachings, so why should you?
You will know someone is soliciting guidance because they will ask you a question. But, if
they did not ask you a question and you give someone guidance, that is unsolicited
guidance, coming from the mind’s craving/desire/attachment and ego. You will not attain
Enlightenment, nor will anyone else, through unsolicited guidance.
Can you resist the urge to give someone unsolicited guidance through restraining the
mind? If so, you are that much closer to Enlightenment.
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Actively Listening and Being Supportive of New Thoughts and Ideas
Whether you are talking with your family, friends, or colleagues, etc. it is always wise to be
open to other people’s ideas.
It is only one’s own ego, which is based in craving/desire, that would shut down others
thoughts and ideas. Instead, it is wise to be open and inviting for people to share their
thoughts and ideas with you but, you will not be able to get to that, if you shut them
down, telling people how something will not work.
When presented with a new idea, the unEnlightened mind will typically look at all the
reasons why this thing will not work, rather than, look at how to overcome the potential
obstacles to implement something new, that is better. Remember, the unEnlightened mind
craves permanence, and is typically highly complacent. It is not truly interested in doing
the work to consider something new and different, due to its craving for permanence.
Also, keep in mind, that one of the things that The Teachings of The Buddha help you
accomplish, is navigating a world of unEnlightened beings.
So, when someone comes to you with new thoughts and ideas, be it family, friends, or
colleagues, they are typically going to have craving/desire with excitement. When their
mind is not getting their craving/desire fulfilled, it will experience painful feelings, attribute
those painful feelings to you, and then either push you away with aversion, become bitter/
harsh/hostile with you, or put their expectations on you. This is going to promote
disharmony in relationships.
Instead, what you can do, rather than shutting down the new thoughts and ideas based
on the obstacles you see, you can ask questions, show interest to understand a person’s
idea, and if they need your involvement to implement the idea, let them know you would
like to think over what they have shared as you can see they have some interesting
thoughts and ideas that may be helpful.
If you see certain obstacles with the idea, as part of your questions, ask them questions
of how they see to overcome those obstacles, in more of a consulting and teamwork type
of conversation, rather than as an adversary. Brainstorm the obstacles, in a positive way,
to solicit thoughts and ideas of how to overcome the obstacles, rather than, attempt to
shut down the idea due to the obstacles you see.
In this way, you stay open to what others have to say, show them that you are listening,
and that you do not think “you know it all”. Asking questions to understand, goes a long
way to show them that you are working to understand them and considering what they
are thinking. Because, someone sharing new thoughts and ideas with you, is trying to
help you. But, if you shut that down, you do not get that help. Also, a person usually does
not fully articulate their new idea clearly and followup questions are needed to fully
understand it. And, you typically will not see all the same angles and benefits that they are
seeing, when they first present the new idea to you. Therefore, by asking questions, you
can flush all that out.
When people are first communicating their ideas, you may not be understanding it fully so
you would like to provide the individual an opportunity to fully explain it, and for you to
ask questions to fully understand it. It would be wise to even repeat back to the person
what you think their idea is, to ensure you understand it, before giving it further thought.
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This will help them to understand you are taking the time to consider their idea, by first
understanding it. Then, even if you ultimately consider to not go forward with their idea
and get involved with it, they at least know you fully understood it and gave it proper
consideration. And, you might be able to offer that person support without getting
involved with the effort yourself, which can also be wise in some situations.
Because, truth be told, every single new thought or idea has obstacles. There are barriers
to every “new” thing coming into existence. And if all you do is verbalize all those
obstacles, it appears to that person, who is eager to share with you, that you are not
giving their new thought or idea the time of day, and you will appear to be a very close
minded person.
This will produce disharmony in your relationships and you will see that you are not going
to be very successful as a wise leader because, you are not giving the team an avenue to
share their new thoughts and ideas.
A leader needs to be open to all ideas, listening and understanding what people are
looking to contribute.
And while some ideas are not something that one would choose to go forward with, team
members will respect and appreciate that at least their leader listened and considered
their ideas. They will continue to respect that leader. But, for someone who regularly shuts
them down, they will ultimately turn away from that leader because they are not open to
their thoughts and ideas, and when you come to them with something you would like
them to implement, they will tend to not give it any consideration. It is your Kamma (the
results of your decisions) that people will do the same thing to you, that you do to them.
So, guiding and leading a team becomes more and more challenging.
In the past, there are countless times when, ideas people brought to me where unwise
and I ultimately decided not to go forward with them. But, through listening and asking
questions, they felt I heard and understood, and took the time to consider their ideas,
thus, a harmonious relationship was maintained. But, it was that 99th idea that I listened
to, despite all the other unwise ideas that would not work, that I was able to get that
golden nugget that changed everything in a significant way. I regularly implemented this
approach when I was a businessperson, and employees, customers, business partners all
regularly contributed to the growth of my business. I would not have experienced that
same growth without being a good listener to others new thoughts and ideas, and
showed them that I truly considered what they had to share, and was appreciative of
them sharing.
Being open to listen and understand others ideas, without just verbalizing all the
obstacles you see, is the way to be a successful and harmonious leader who values
teamwork and team problem solving.
Enlightened beings will be able to listen and understand others ideas, not assuming they
“know it all”. They will be interested and intrigued to know what others think and how
they are considering to do something new. People will feel listened to and that an
Enlightened being considers their ideas, even if they do not go forward with them. And,
an Enlightened being can be supportive in someone else progressing towards their ideas,
even if they are not involved themselves.
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So, whether you are interested in being a leader or a valuable member of a team, listening
to new thoughts and ideas from others is highly important and wise, it will promote
continuous improvement in your life and harmony in your relationships.
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Chapter 16
Four Qualities of a Wholesome Person
Monks, one who possesses four qualities can be understood to be a
wholesome person.
What four?
(1) Here, Monks, a wholesome person does not disclose the faults of others
even when asked about them, how much less then when not asked. But
when he is asked about them, then, led on by questions, he speaks
about the faults of others with gaps and omissions, not fully or in detail. It
can be understood: This individual is a wholesome person.
(2) Again, a wholesome person discloses the virtues of others even when
not asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about the
virtues of others without gaps and omissions, fully and in detail. It can be
understood: This individual is a wholesome person.
(3) Again, a wholesome person discloses his own faults even when not
asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about his own
faults without gaps and omissions, fully and in detail. It can be
understood: This individual is a wholesome person.
(4) Again, a wholesome person does not disclose his own virtues even when
asked about them, how much less then when not asked. But when he is
asked about them, then, led on by questions, he speaks about his own
virtues with gaps and omissions, not fully or in detail. It can be
understood: This individual is a wholesome person.
One who possesses these four qualities can be understood as a wholesome
person.
(Reference: AN 4.73)


In this Teaching from Gotama Buddha, he shares “Four Qualities of a Wholesome
Person”. These are not the “only” four qualities that determine whether you are practicing
in a wholesome way, but are four of “the” qualities of a wholesome person.
(1) First, a wholesome person would not speak of a person’s faults or mistakes. Instead,
they would keep those to themselves without a desire to share them with others. To
openly share the faults or mistakes of others would be to gossip and that will only lead to
their harm, thus, this harm will come back to you. If you gossip about others, it is only a
matter of time before people decide to gossip about you.
A wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if
what is potentially being shared is true, it is unbeneficial to share the faults and mistakes
of others so, why share them?
The only situation one might choose to share faults and mistakes of others is “when he is
asked about them, then, led on by questions”. This might occur in an employment or
educational situation when you are asked for an assessment of someone’s performance.
If asked, a wholesome person would “speak about the faults of others with gaps and
omissions, not fully or in detail”. A wise Practitioner might choose to share selective
challenges with the employee or Student as a way to help them improve in the new
opportunity they are moving into. Faults and mistakes should not be shared with
malicious intent or to harm the other person but only in an encouraging and positive way
to help them continue to grow in their life.
Since you are not perfect, it is not wise to speak of others as if they should be perfect.
Instead, when asked and you are speaking with all the other factors of Right Speech,
share areas for improvement, if any, so that the individual can continue to progress in life.
(2) Second, a wholesome person would speak of the “virtues of others even when not
asked about them” and “when asked”. In doing so, a wise Practitioner would speak about
all of a person’s positive qualities “without gaps and omissions, fully and in detail”.
An Enlightened mind can see the positive and beneficial qualities of everyone. While there
may be areas for improvement, all people have positive qualities that can be shared.
When in a situation to share someone’s “virtues”, you can feel comfortable in sharing
those as a way to bring people together and not separate people.
As described in the prior example, if asked to discuss a person’s faults or mistakes in an
employment or educational situation, share those as needed in a positive way but also
include the positive qualities or virtues of the individual as well. Be sure to provide a
balanced and well rounded perspective that helps the individual continue to grow and
progress in life.
If you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing
at all.
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(3) Third, a wholesome person would speak of their own faults and mistakes, when
appropriate and when asked “without gaps and omissions, fully and in detail”.
You do not need to share this information unless it is appropriate in a given situation.
Being unwilling to share your own faults or mistakes would tend to indicate there is ego
present in the mind. To eliminate the ego, a Practitioner would need to be comfortable
with understanding and sharing their faults and mistakes as appropriate in a given
situation. An Enlightened being would need to have eliminated the ego to attain
Enlightenment, and being willing and able to disclose your own faults and mistakes will
help the mind practice being humble.
(4) Fourth, a wholesome person does not disclose his own “virtues even when asked
about them” and definitely not when not asked about them. Should a Practitioner choose
to speak glowingly of their own virtues when not asked about them, this would be
arrogant, prideful, and boastful indicating that there is ego present in the mind. Doing so,
an individual is typically rejected by others as arrogance, pride, and being boastful only
serves to separate you from others making it difficult to have wholesome relationships.
When asked about your own virtues, The Buddha shares that one should speak “with
gaps and omissions, not fully or in detail”. Doing so, one is practicing being humble and
“down to earth” rather than arrogant, prideful, or boastful.
If the mind is eager to speak of your own virtues, this is due to the ego and will only result
in unwholesome results. A wise being only needs to walk with wisdom and a smile. A
wise being does not have the desire for admiration of others with desire for others to
acknowledge their wisdom. When you know the truth and have acquired wisdom, you
know that for yourself and do not need others’ validation. A wise Practitioner has already
independently verified the truth to acquire wisdom and have validated that wisdom on
their own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is
boastful due to the acquired wisdom, it will only serve to push people away from you.
In summary, speak of others in positive ways and only share beneficial thoughts on
improvements one might consider when asked while adding in a person’s virtues.
Never speak of another person’s faults or mistakes when not asked and when asked, only
in appropriate settings like employment or educational settings.
Speak of your own positive qualities when asked and when appropriate never being
arrogant, prideful, or boastful. There is no need to speak of your positive qualities at any
other time unless asked and in doing so, one should practice being humble without a
need to share every single detail unless needed for employment or educational settings.
And even in those settings, you will find being humble will have the most beneficial
outcome.
This Teaching is shared to help you develop your own wholesome qualities not to be used
for you to judge if others are or are not wholesome. These Teachings are for your own
personal growth on The Path to Enlightenment and at no time should a Practitioner judge
others looking down on them with arrogance or pride. Doing so would only harm your
own mind.
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Chapter 17
Four Qualities of an Unwholesome Person
Monks, one who possesses four qualities can be understood to be an
unwholesome person.
What four?
(1) Here, Monks, an unwholesome person discloses the faults of others even
when not asked about them, how much more then when asked. But
when he is asked about them, then, led on by questions, he speaks
about the faults of others without gaps or omissions, fully and in detail. It
can be understood: This individual is an unwholesome person.
(2) Again, an unwholesome person does not disclose the virtues of others
even when asked about them, how much less then when not asked. But
when he is asked about them, then, led on by questions, he speaks
about the virtues of others with gaps and omissions, not fully or in detail.
It can be understood: This individual is an unwholesome person.
(3) Again, an unwholesome person does not disclose his own faults even
when asked about them, how much less then when not asked. But when
he is asked about them, then, led on by questions, he speaks about his
own faults with gaps and omissions, not fully or in detail. It can be
understood: This individual is an unwholesome person.
(4) Again, an unwholesome person discloses his own virtues even when not
asked about them, how much more then when asked. But when he is
asked about them, then, led on by questions, he speaks about his own
virtues without gaps and omissions, fully and in detail. It can be
understood: This individual is an unwholesome person
One who possesses these four qualities can be understood to be an
unwholesome person.
(Reference: AN 4.73)


In this Teaching from Gotama Buddha, he shares “Four Qualities of an Unwholesome
Person”. These are not the “only” four qualities that determine whether you are practicing
in an unwholesome way, but are four of “the” qualities of an unwholesome person.
(1) First, an unwholesome person would speak of a person’s faults or mistakes. They
would share those openly with a desire to harm others. To openly share the faults or
mistakes of others would be to gossip and that will only lead to their harm, thus, this harm
will come back to you. If you gossip about others, it is only a matter of time before people
decide to gossip about you.
A wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if
what is potentially being shared is true, it is unbeneficial to share the faults and mistakes
of others so, why share them?
The only situation one might choose to share faults and mistakes of others is “when he is
asked about them, then, led on by questions”. This might occur in an employment or
educational situation when you are asked for an assessment of someone’s performance.
If asked, an unwholesome person would “speak about the faults of others without gaps
and omissions, fully and in detail”. An unwise Practitioner might choose to share others’
faults with harmful intent sharing every detail their mind can remember in an attempt to
cause harm. This harm will only come back to harm you so a wise Practitioner would not
choose to speak in this way. Faults and mistakes should not be shared with malicious
intent or to harm the other person but only in an encouraging and positive way to help
them continue to grow in their life.
Since you are not perfect, it is not wise to speak of others as if they should be perfect.
Instead, when asked and you are speaking with all the other factors of Right Speech,
share areas for improvement, if any, so that the individual can continue to progress in life.
(2) Second, an unwholesome person would not speak of the “virtues of others even when
asked about them” and “when not asked”. In doing so, an unwise Practitioner would
speak about a person’s positive qualities “with gaps and omissions, not fully or in detail”.
An Enlightened mind can see the positive and beneficial qualities of everyone. While there
may be areas for improvement, all people have positive qualities that can be shared.
When in a situation to share someone’s “virtues”, you can feel comfortable in sharing
those as a way to bring people together and not separate people. An unwholesome
person would be looking to separate people with harmful speech.
As described in the prior example, if asked to discuss a person’s faults or mistakes in an
employment or educational situation, share those as needed in a positive way but also
include the positive qualities or virtues of the individual as well. Be sure to provide a
balanced and well rounded perspective that helps the individual continue to grow and
progress in life.
If you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing
at all.
104


(3) Third, an unwholesome person would not speak of their own faults and mistakes,
when appropriate and when asked “with gaps and omissions, not fully or in detail”.
You do not need to share this information unless it is appropriate in a given situation.
Being unwilling to share your own faults or mistakes would tend to indicate there is ego
present in the mind. To eliminate the ego, a Practitioner would need to be comfortable
with understanding and sharing their faults and mistakes as appropriate in a given
situation. An Enlightened being would need to eliminate the ego to attain Enlightenment
and being willing and able to disclose your own faults and mistakes will help the mind
practice being humble.
(4) Fourth, an unwholesome person does disclose his own “virtues even when not asked
about them” and when asked about them. Should a Practitioner choose to speak
glowingly of their own virtues when not asked about them, this would be arrogant,
prideful, and boastful indicating that there is ego present in the mind. Doing so, an
individual is typically rejected by others as arrogance, pride, and being boastful only
serves to separate you from others making it difficult to have wholesome relationships.
When asked about your own virtues, The Buddha shares that an unwholesome person
would speak “without gaps and omissions, fully and in detail”. Doing so, one is practicing
being boastful and with craving to share their own virtues rather than being humble and
“down to earth”.
If the mind is eager to speak of your own virtues, this is due to the ego and will only result
in unwholesome results. A wise being only needs to walk with wisdom and a smile. A
wise being does not have the desire for admiration of others with desire for others to
acknowledge their wisdom. When you know the truth and have acquired wisdom, you
know that for yourself and do not need others’ validation. A wise Practitioner has already
independently verified the truth to acquire wisdom and have validated that wisdom on
their own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is
boastful due to the acquired wisdom, it will only serve to push people away from you.
In summary, speak of others in positive ways and only share beneficial thoughts on
improvements one might consider when asked while adding in a person’s virtues.
Never speak of another person’s faults or mistakes when not asked and when asked, only
in appropriate settings like employment or educational settings.
Speak of your own positive qualities when asked and when appropriate never being
arrogant, prideful, or boastful. There is no need to speak of your positive qualities at any
other time unless asked and in doing so, one should practice being humble without a
need to share every single detail unless needed for employment or educational settings.
And even in those settings, you will find being humble will have the most beneficial
outcome.
This Teaching is shared to help you develop your own wholesome qualities not to be used
for you to judge if others are or are not wholesome. These Teachings are for your own
personal growth on The Path to Enlightenment and at no time should a Practitioner judge
others looking down on them with arrogance or pride. Doing so would only harm your
own mind.
105


The Dangers of Gossip and Slander - Proceed with Caution
In order to attain Enlightenment, an individual would need to eliminate gossip and slander
from their life practice.
As long as one is gossiping and slandering, the mind is still polluted with craving, anger,
and ignorance (unknowing of true reality), which are described as The Three Poisons, The
Three Unwholesome Roots, or The Three Fires and will lack the ability to experience
Enlightenment.
As part of The Eight Fold Path, The Path to Enlightenment, The Buddha taught as part of
Right Speech to eliminate gossip and slander in order to move the mind towards
Enlightenment.
But why?
Let me help you understand…
1.) Choosing to Gossip and Slander: If one is choosing to gossip and slander, the mind
has craving, anger, and ignorance (unknowing of true reality). These poisonous states of
mind hinder one from experiencing the peace, calm, serenity, contentedness and joy of
the Enlightened mind.
If you are choosing to gossip and slander, this means that the mind “wants” something
specific (i.e. craving/desire/attachment), it has anger/hatred/ill will towards others, and
this is due to the mind’s ignorance (unknowing of true reality) of The Natural Laws of
Existence (i.e. The Natural Law of Kamma) and not being able to practice them in a way
that would lead to your own Enlightenment. The mind is polluted and struggling in the
world and will experience unwholesome results (i.e. unwholesome Kamma).
If you are choosing to gossip and slander, that means you are putting harm into the world,
thus, harm will come to you due to The Natural Law of Kamma. As you choose to gossip
and slander others, these harms will come back to you in multiple ways.
- It is only a matter of time before people will gossip and slander you.
- Hearing the gossip and slander, and knowing who it has come from, individuals might
cause you bodily harm, injury, or death.
- You damage your own reputation through others understanding that you are choosing
to speak in unwise, unwholesome, and harmful ways.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are gossiping and
slandering, knowing that it is only a matter of time before you do the same to them.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- People will have a lack of trust and respect for you as they know that you gossip and
slander, thus, hindering your ability to be successful in life.
- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one
might find they have negative self-talk that degrades the way they view themselves
and others hindering the mind from practicing loving-kindness and compassion with
“all beings”.
106


These are just a handful of the challenges and difficulties one will experience when they
choose to gossip and slander others, thus, it would be wise to never gossip and slander.
If you have done this in the past, you can train your mind to eliminate this destructive
conduct so that you are no longer choosing to gossip and slander helping you get closer
to Enlightenment.
The Eight Fold Path will guide you in being able to train the mind to accomplish this goal.
It is important to learn, reflect, and practice The Eight Fold Path to gradually develop your
life practice and eliminate gossip/slander.
2.) Listening to Gossip and Slander: If you only listen to gossip and slander, this is still
destructive to your own mind. You are taking in negative content that negatively effects
the mind. Gossip and slander is most often untrue, thus, the mind will be forming
perceptions and making decisions based on untruths leading to unwholesome results (i.e
unwholesome Kamma).
Perceptions: a belief or opinion based on how things seem.
Listening to gossip and slander means that people around you will understand that you
are open to receiving their unwise, unwholesome, and harmful speech. This means, that
they will continue to come to you with gossip and slander.
Water flows in the path of least resistance. The same is true about unwise, unwholesome,
and harmful speech to include gossip and slander. People will know your mind is open to
gossip and slander and they will seek you out for a continuous bombardment of negative,
unwise, unwholesome, and harmful speech putting yourself in a continuous position of
destruction and erosion of the quality of your mind.
If you are listening to gossip and slander, that means you are accepting and receiving
harmful speech from the world, thus, harm will come to you due to The Natural Law of
Kamma. As you choose to listen to gossip and slander, these harms will be experienced.
- It is only a matter of time before people will gossip and slander you.
- The mind will continue to take in negative content about others and form a negative
view of others further rooting anger/hatred/ill will into the mind hindering it from
experiencing liberation, freedom from strong feelings, peace, and Enlightenment.
- You damage your own reputation through others understanding that you are choosing
to listen to unwise, unwholesome, and harmful speech of others.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are listening to gossip
and slander, knowing that an individual circulates in unwise and unwholesome
relationships.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- People will have a lack of trust and respect for you as they know that you are a listener
of gossip and slander, thus, hindering your ability to be successful in life.
107


3.) Telling Others Who Is Gossiping and Slandering Them: If you listen to gossip and
slander and then carry that forward as a messenger to others, informing them of the
gossip and slander you are listening to, you are now choosing to gossip and slander.
People oftentimes shoot a messenger.
While you are putting yourself in the position of being a messenger, the individual who
you are sharing this with is most likely going to get angered, frustrated, irritated, annoyed,
etc. and potentially blame you for their painful feelings. You are going to be viewed as a
“trouble maker” as you are putting yourself in a position of spreading the gossip and
slander through gossiping and slandering.
While you may think that telling others who is gossiping and slandering them and what is
being said as helping, what is truly happening is that you are helping to spread the gossip
and slander through gossip and slander, creating opportunity for continued challenges
and difficulties in relationships. You are ensuring that the problems only continue rather
than allowing the gossip and slander to be buried and to die.
If you are sharing gossip and slander around your community thinking this is going to
improve things, you are essentially throwing garbage around your community hoping that
it will become more clean.
This is an unwise decision that would lead to unwholesome results (i.e. unwholesome
Kamma).
If you are spreading gossip and slander, that means you are putting harm into the world,
thus, harm will come to you due to The Natural Law of Kamma. As you choose to spread
gossip and slander, these harms will come back to you in multiple ways.
- It is only a matter of time before people will gossip and slander you.
- Hearing the gossip and slander, and knowing who it has come from, individuals might
cause you bodily harm, injury, or death.
- You damage your own reputation through others understanding that you are choosing
to speak in unwise, unwholesome, and harmful ways.
- You will find it difficult to maintain personal and professional relationships because
people will not be interested in associating with individuals who are gossiping and
slandering, knowing that it is only a matter of time before you do the same to them.
- People will have a lack of trust and respect for you as they know that you gossip and
slander, thus, hindering your ability to be successful in life.
- The mind will be muddled and cluttered with negative content of others degrading your
ability to have focus, concentration, clarity of mind, and a deep memory to benefit you
in life.
- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one
might find they have negative self-talk that degrades the way they view themselves
and others hindering the mind from practicing loving-kindness and compassion with
“all beings”.
108


4.) Hearing Gossip and Slander: While it is wise to remove yourself from a situation
where people are gossiping and slandering, thus, individuals will come to understand that
you are not a receiver of unwise, unwholesome, and harmful speech, it is not possible to
control others. Therefore, as you are making this transition away from gossip and slander,
people might come to you and start gossiping and slandering others without you being
able to readily and easily move away. Therefore, you might hear some gossip and slander
for a period of time until you are determined, dedicated, and diligent enough that those
around you understand you are not an outlet for their unwise, unwholesome, and harmful
speech to include, gossip and slander.
Upon hearing gossip and slander it is important to do the following:
A.) Do not acknowledge or confirm the gossip and slander. Do not give any indication that
the gossip or slander is welcomed, appreciated, or well received. There is no need to be
harsh or hostile, just ensure there is no indication from you that the gossip and slander is
well received.
B.) Take action to move away from the speaker by excusing yourself from the
conversation and situation. Over time, people will come to know that you do not stay and
listen to gossip and slander and they will be less and less likely to seek you out for their
gossip and slander. This will take time and those individuals will most likely gossip and
slander about your new choices. This is the results of your decisions of having existed in
conversations, situations, and relationships with repeated gossip and slander. But, this is
the only way to extinguish the unwholesome results of your decisions and you will need
to experience the results of your past decisions that were unwise (i.e. old unwholesome
Kamma).
You will need to move away and distance yourself from the gossip and slander, otherwise,
it is only going to continue with significant results impacting your life. If others choose to
gossip and slander you, be unaffected and choose to move forward in life understanding
you need to extinguish the unwise decisions that have been leading to the unwholesome
results you are experiencing and this may include, moving on from old relationships
forming new and healthier relationships where gossip and slander does not exist. If you
are clinging to relationships, this can be challenging. But, you will need to train the mind
to “let go” and “move on” from these relationships, otherwise, you will be “stuck” in
continuous harmful experiences producing unwholesome results.
C.) If you heard something from others that can negatively affect your relationships with
people, it is possible to ask questions of others to inquire whether what you heard is true
or false without exposing who you heard it from or that it is gossip/slander that you have
been exposed to. You can skillfully ask questions of an individual that you heard the
gossip and slander about, to understand what is true or false.
If needed and as another option, you can completely ignore the gossip/slander entirely,
not allowing it to affect your personal and professional relationships which would be very
wise. Put it out of the mind not allowing it to settle into the mind. But, if you have retained
the gossip and slander and need a conversation to clarify what you understand, you
could ask skillful questions to the individual who was gossiped/slandered rather than
allow the mind to cling to its perceptions. You can discover the truth through asking
questions and pursue understanding so that you are not clinging to perceptions, thus,
eroding and destroying the quality of your mind.
109


Perceptions: a belief or opinion based on how things seem.
In effect, view gossip and slander as unwise, unwholesome, and untrue as the individual
who is gossiping and slandering has destructive goals with ill will and is attempting to
damage relationships. It would be unwise to associate with an individual who is looking to
damage relationships as you will eventually find yourself on the receiving end of their
efforts to separate people and damage reputations.
An Enlightened being would be interested in bringing people together, not creating
division and separation. Enlightened beings are interested in harmony not division.
Who you choose to associate with as friends and colleagues has a direct effect on your
ability to function in the world through wise decisions leading to wholesome results. If you
continue to gossip/slander, listen to gossip/slander, spread gossip/slander, or associate
with people who gossip/slander, you will experience continued struggles and difficulties in
life as you are negatively impacted by this unwise, unwholesome, and harmful speech.
If you choose to swim in a dirty pool, you are going to get filthy while regretting your
decision to not find a pool that has clean water. So empty the dirty pool and fill it up with
clean water then, you will be able to enjoy a refreshing swim.
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Chapter 18
Do Not Go by Oral Tradition
Come, Kālāmas, do not go (only) by oral tradition, by lineage of teaching, by
hearsay, by a collection of scriptures, by logical reasoning, by presumed
reasoning, by reasoned deep thinking, by the acceptance of a view after
pondering it, by the seeming competence (of a speaker), or because you
think: This person is our Teacher.
But when, Kālāmas, you know for yourselves: These things are
unwholesome; these things are blameworthy (responsible for wrongdoing);
these things are denounced by the wise; these things, if accepted and
undertaken, lead to harm and discontentedness, then you should abandon
them.
(1) What do you think, Kālāmas? When craving/greed arises in a person, is it
for his welfare or for his harm?
‘For his harm, Venerable Sir.’
Kālāmas, a craving/greedy person, overcome by craving/greed, with mind
obsessed by it, destroys life, takes what is not given, transgresses with
another’s wife, and speaks falsehood; and he encourages others to do
likewise. Will that lead to his harm and discontentedness for a long time?
‘Yes, Venerable Sir.’
(2) What do you think, Kālāmas? When anger/hatred arises in a person, is it
for his welfare or for his harm?
‘For his harm, Venerable Sir.’
Kālāmas, a person who is full of anger/hate, overcome by anger/hatred, with
mind obsessed by it, destroys life, takes what is not given, transgresses with
another’s wife, and speaks falsehood; and he encourages others to do
likewise. Will that lead to his harm and discontentedness for a long time?
‘Yes, Venerable Sir.’
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(3) What do you think, Kālāmas? When ignorance/delusion (unknowing of
true reality) arises in a person, is it for his welfare or for his harm?
‘For his harm, Venerable Sir.’
Kālāmas, a person who is unwise/deluded, overcome by ignorance/delusion
(unknowing of true reality), with mind obsessed by it, destroys life, takes
what is not given, transgresses with another’s wife, and speaks falsehood;
and he encourages others to do likewise. Will that lead to his harm and
discontentedness for a long time?
‘Yes, Venerable Sir.’
Come, Kālāmas, do not go (only) by oral tradition, by lineage of teaching, by
hearsay, by a collection of scriptures, by logical reasoning, by presumed
reasoning, by reasoned deep thinking, by the acceptance of a view after
pondering it, by the seeming competence (of a speaker), or because you
think: This person is our Teacher.
But when you know for yourselves: These things are wholesome; these
things are blameless (not responsible for wrongdoing); these things are
praised by the wise; these things, if accepted and undertaken, lead to
welfare and peacefulness; then you should live in accordance with them….
(Reference: AN 3.65)


In this Teaching from Gotama Buddha, he shares that a Practitioner should not go only
“by oral tradition” or other aspects of merely learning The Teachings but instead, a
Practitioner should observe for themselves through independent verification of The
Teachings, what is wise and true “leading to welfare and peacefulness”.
If a Practitioner were to “only” listen to what people share in the oral tradition, this can be
misleading.
If a Practitioner were to “only” follow and be respectful of a lineage of teaching, this can
be misleading.
If a Practitioner were to “only” go by hearsay, this can be misleading.
If a Practitioner were to “only” go by a collection of scriptures in a written text, this can be
misleading.
If a Practitioner were to “only” go by logical reasoning, this can be misleading.
If a Practitioner were to “only” go by presumed reasoning, this can be misleading.
If a Practitioner were to “only” go by reasoned deep thinking, this can be misleading.
If a Practitioner were to “only” go by the acceptance of a view after pondering it, this can
be misleading.
If a Practitioner were to “only” go by the seeming competence of a speaker, this can be
misleading.
If a Practitioner were to “only” follow a person because they think that “this person is our
Teacher”, this can be misleading.
Instead, what Gotama Buddha is guiding Students to understand is that they must “know
for themselves” through “direct experience” to acquire wisdom in what is unwholesome,
blameworthy (responsible for wrongdoing), leading to harm and discontentedness. A
Practitioner does not gain this wisdom through any of the potential ways of being misled
but instead, they learn, reflect, and practice The Teachings with guidance from a Teacher
to ensure they can discover the truth for themselves to acquire wisdom.
A Practitioner will need to examine and investigate The Teachings while seeking guidance
from a Teacher but then, they will need to independently verify The Teachings through
practice of The Teachings to determine the truth and observe these Teachings work to
improve the condition of the mind. Then, one will acquire wisdom liberating the mind from
ignorance (unknowing of true reality).
The Buddha speaks of The Three Poisons, The Three Unwholesome Roots, or The Three
Fires of craving, anger, and ignorance (unknowing of true reality). These are also referred
to as greed, hatred, and delusion.
Detailed explanation of The Three Poisons is available in this same book series found in
Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Gotama Buddha also references four (4) of The Five Precepts when he mentions
“destroys life, takes what is not given, transgresses with another's wife, and speaks
falsehood; and he encourages others to do likewise”.
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).
As a Practitioner discovers the truth for themselves through direct experience of
independent verification of The Teachings within their own life practice, they will know
what is wholesome and blameless (not responsible for wrongdoing). They will know for
themselves the wholesome qualities of mind that are “praised by the wise” and if
practiced will lead to your “welfare and peacefulness”. A Practitioner will make wise
choices to live in accordance with the wisdom they have discovered in these Teachings
being able to liberate the mind to attain Enlightenment.
But, if a Practitioner does not do this work to independently verify The Teachings and only
goes by the potential ways of being misled, then they will be unable to discover the truth
to acquire wisdom remaining in ignorance (unknowing of true reality). It is the
responsibility of each individual Practitioner to seek guidance but to then independently
verify The Teachings through practicing The Teachings. As they observe the condition of
the mind gradually improving, they will know the truth through having seen it for
themselves as the condition of the mind gradually improves.
In this way, a Practitioner acquires wisdom leading to the complete elimination of
discontentedness rather than being misled.
Each Practitioner needs to do the work to learn, reflect, and practice The Teachings
through a determined, dedicated, and diligent life practice. No one can give you
Enlightenment but instead, you will need to earn it yourself with the guidance of Teachers
which requires one to not be misled. Instead, verify The Teachings through your own life
practice not based on belief or any of the potential ways of being misled as described by
Gotama Buddha.
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Chapter 19
To Understand Even a Single Sentence
Headman, because if they understand even a single sentence, that will lead
to their welfare and peacefulness for a long time.
(Reference: SN 42.7)


In this Teaching from Gotama Buddha, he shares that if beings “understand even a single
sentence” of these Teachings, “that will lead to their welfare and peacefulness for a long
time”.
As unEnlightened beings roam and wander on the earth, they are unaware of many of the
basic aspects of these Teachings that will transform one’s life.
Even if an individual understands that one should speak gentle and practices just that one
aspect of these Teachings, it will lead to their welfare and peacefulness for a long time.
Or, if an individual understands that one should practice loving-kindness for all beings
and practices just that one aspect of these Teachings, it will lead to their welfare and
peacefulness for a long time.
Through learning and practicing these Teachings, a being can completely liberate the
mind from discontentedness. A being will no longer experience any discontentedness.
The mind can completely eliminate all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. on The Path to Enlightenment.
All of these Teachings can be learned and practiced to independently observe the truth as
the mind gradually acquires wisdom through independent verification of these Teachings
through practice of these Teachings.
This new found wisdom gradually improves the way the mind functions in the world
through eliminating discontentedness of mind.
Through learning and practicing Gotama Buddha's Teachings with guidance, the mind
becomes Enlightened in that you can observe the improvement in the condition of the
mind as you eliminate all discontent feelings where the mind can reside peaceful, calm,
serene, and content with joy - permanently. You are not believing The Teachings wishing
for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
This life affirming wisdom will lead to your welfare and peacefulness for a long time, even
if you just understand a single sentence. But, the goal is to understand much more than
just a single sentence so that through continued development of wisdom in the mind, a
Practitioner can fully liberate the mind from all discontentedness.
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Chapter 20
Develop Meditation That is Like the
Earth, Water, Fire, Wind, and Space
Rāhula, develop meditation that is like the earth; for when you develop
meditation that is like the earth, arisen agreeable and disagreeable contacts
will not invade the mind and remain.
Just as people throw clean things and dirty things, excrement, urine, saliva,
pus, and blood on the earth, and the earth is not horrified, humiliated, and
disgusted because of that,
So too, Rāhula, develop meditation that is like the earth; for when you
develop meditation that is like the earth, arisen agreeable and disagreeable
contacts will not invade the mind and remain.
Rāhula, develop meditation that is like water; for when you develop
meditation that is like water, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
Just as people wash clean things and dirty things, excrement, urine, saliva,
pus, and blood in water, and the water is not horrified, humiliated, and
disgusted because of that,
So too, Rāhula, develop meditation that is like water; for when you develop
meditation that is like water, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
Rāhula, develop meditation that is like fire; for when you develop meditation
that is like fire, arisen agreeable and disagreeable contacts will not invade
the mind and remain.
Just as people burn clean things and dirty things, excrement, urine, saliva,
pus, and blood in fire, and the fire is not horrified, humiliated, and disgusted
because of that,
So too, Rāhula, develop meditation that is like fire; for when you develop
meditation that is like fire, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
116


Rāhula, develop meditation that is like wind; for when you develop
meditation that is like wind, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
Just as the wind blows on clean things and dirty things, on excrement, urine,
saliva, pus, and blood, and the wind is not horrified, humiliated, and
disgusted because of that,
So too, Rāhula, develop meditation that is like wind; for when you develop
meditation that is like wind, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
Rāhula, develop meditation that is like space; for when you develop
meditation that is like space, arisen agreeable and disagreeable contacts will
not invade the mind and remain.
Just as space is not established anywhere, so too, Rāhula, develop
meditation that is like space; for when you develop meditation that is like
space, arisen agreeable and disagreeable contacts will not invade the mind
and remain.
(Reference: MN 62)


In this Teaching from Gotama Buddha, he shares a Teaching with his son Rāhula.
While Gotama Buddha left the Royal Palace for a life of homelessness, he did return back
to the region where his family lived. Many of his family members decided to join him as
Ordained Practitioners including his son, wife, step mother, cousins, and others. Rāhula is
the son of The Buddha and here he provides him a Teaching related to the development
of meditation providing insight to help him deepen his practice of meditation.
Gotama Buddha relates meditation to the four (4) elements of earth, water, fire, and wind.
There is a fifth category of “space” or “ether” that is often used to describe the emptiness
or lack of the other four (4) elements.
During the lifetime of The Buddha and now in traditional medicine, the body is described
through The Four Elements. The body is categorized into four (4) different elements such
as: earth, water, fire, and wind. Each of these is used to describe the characteristics of the
body.
Earth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.
Water is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.
Fire is the temperature of the body. For example, the heat that is generated to sustain the
body. This element is also connected with the process of digestion.
117


Wind is the movement within the body. For example, the movement of food and feces
through the intestines of the body.
Space is the lack of any other of The Four Elements. For example, the voids or empty
spaces in the body like the nasal cavity or other locations where there is nothing that
exists.
The Four Elements are used in traditional medicine to understand symptoms of illness
and provide remedies to the patient. Space is not considered an element because it lacks
the qualities of any of the other elements. There are no elemental qualities as it is
described as the lack of or absence of, all the other qualities. Some people consider
“space” to be a fifth element, but The Buddha described only The Four Elements.
Not only can the human body be described through The Four Elements, but we can also
describe any physical object through The Four Elements as all material objects have a
combination of The Four Elements.
Rāhula is encouraged to develop meditation like the earth as the earth is unaffected by
agreeable or disagreeable contact. Here, the earth is being used describing the actual dirt
or soil of the earth to explain how it is unaffected by clean or dirty things such as
excrement, urine, saliva, pus, and blood.
Through training the mind in meditation in this way, then in daily life one will benefit from
this training to ensure that contact with agreeable or disagreeable forms, sounds, smells,
flavors, physical objects, or mental objects “will not invade the mind and remain”.
Whether our contact with forms, sounds, smells, flavors, physical objects, or mental
objects (The Six External Sense Bases) is agreeable or disagreeable, the mind needs to
be trained to reside unaffected not allowing this contact to “invade the mind”. In doing so,
a Practitioner can cut off and let go of any arising discontentedness that is produced as a
result of agreeable or disagreeable contact eventually getting to the point where the mind
resides unaffected by agreeable or disagreeable contact.
Not only does a Practitioner need to train to not allow the agreeable or disagreeable
contact to arise pleasant feelings, painful feelings, or feelings that are neither painful-nor-
pleasant in meditation and in daily life but also, if these feelings do arise, a Practitioner
will need to cut them off and let them go. A Practitioner can then ensure that agreeable or
disagreeable contact with forms, sounds, smells, flavors, physical objects, and mental
objects “will not invade the mind and remain”.
The ideal goal would be to catch any arising discontentedness as a bodily sensation to
cut it off and let it go at that point. Then, the arising discontentedness never invades the
mind. But, should the Practitioner not catch the arising discontentedness as bodily
sensations and it moves to feelings in the mind, then one will need to cut it off and let it
go as a feeling in the mind so that the arisen discontentedness does not “remain" in the
mind.
Once arising discontentedness is allowed to move past the bodily sensations into feelings
in the mind, they then have the ability to affect the condition of the mind lasting multiple
hours, days, or weeks. Should a Practitioner not cut off and eliminate unwholesome
conditions of the mind, they then have the ability to form mental objects such as
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Chapter 21
Gain, Honor, and Praise, Are an
Obstacle Even For an Arahant
Monks, gain, honor, and praise, I say, are an obstacle even for a Monk who is
an Arahant, one with taints destroyed.
When this was said, the Venerable Ānanda asked the Master Teacher
Gotama: ‘Why, Venerable Sir, are gain, honor, and praise an obstacle even for
a Monk with taints destroyed?’
I do not say, Ānanda, that gain, honor, and praise are an obstacle to his
unshakable liberation of mind. But I say they are an obstacle to (his
attainment of) those peaceful dwellings in this very life which are achieved by
one who resides diligent, dedicated, and determined. So dreadful, Ānanda,
are gain, honor, and praise so bitter, vile, obstructive to achieving the
unsurpassed security from bondage (Enlightenment).
Therefore, Ānanda, you should train yourselves thus: ‘We will abandon the
arisen gain, honor, praise, and we will not let the arisen gain, honor, and
praise persist obsessing our mind.
Thus should you train yourselves.
(Reference: SN 17.30)


In this Teaching from Gotama Buddha, he shares how gain, honor, and praise can inhibit
the mind from experiencing Enlightenment.
Through allowing the mind to dwell in gain, honor, and praise from others, the mind can
accumulate ego, specifically “conceit”.
Conceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)
Gotama Buddha describes gain, honor, and praise as dreadful, bitter, vile, obstructive to
attaining Enlightenment or “security from bondage”.
The unEnlightened mind is bound and burdened carrying craving/desire/attachment. The
mind is bound into the condition of the unEnlightened mind by The Ten Fetters or the
“taints”.
Conceit is one of the taints, or pollution of the mind, that traps the mind in the
unEnlightened state. It is only through the elimination of The Ten Fetters that the mind is
then liberated experiencing freedom from strong feelings and Enlightened.
A Practitioner is unable to control whether others share admiration for you but through
training of the mind a Practitioner can ensure that the arisen gain, honor, and praise does
not obsess the mind.
It is through “one who resides diligent, dedicated, and determined” to training the mind
through practicing these Teachings that the mind is able to reside unaffected.
Allowing agreeable positive comments from others to produce conceit in the mind will
only inhibit the Practitioner from experiencing Enlightenment. Not only can the mind
accumulate conceit but it may also have craving/desire for continued positive comments.
If the mind hears agreeable positive comments, it experiences pleasant feelings and the
mind is discontent. If the mind hears disagreeable negative comments, it experiences
painful feelings and the mind is discontent.
Anytime the mind is allowed to latch onto and be affected by anything agreeable or
disagreeable, it will experience discontentedness.
The work of liberating the mind requires constant determination, dedication, and diligence
to actively be aware of any arising discontentedness in daily life, then, cut off and let go of
the arising feelings including any pleasant feelings that arise due to gain, honor, and
praise not allowing it to obsess the mind.
Eventually, the more a Practitioner cuts off and lets go of any arising discontentedness,
there will no longer be any arising of discontentedness. The mind will experience
liberation or “security from bondage”. The mind will be protected and secure from the
bondage of The Ten Fetters no longer bound to experience discontentedness in the
repeating cycle of constant discontentedness through The Cycle of Rebirth.
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Chapter 22
How Is a Monk Mindful and Exercising
Clear Comprehension?
And how, Monks, is a Monk mindful?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world.
He resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world.
He resides reflecting on mind as mind, dedicated, clearly aware and mindful,
having put aside craving and worry for the world.
He resides reflecting on mental objects as mental objects, dedicated, clearly
aware and mindful, having put aside craving and worry for the world.
It is in such a way that a Monk is mindful.
And how, Monks, does a Monk exercise clear comprehension?
Here, Monks, a Monk is one who acts with clear comprehension when going
forward and returning; when looking ahead and looking aside; when drawing
in and extending the limbs; when wearing his robes and carrying his outer
robe and bowl; when eating, drinking, chewing his food, and tasting; when
defecating and urinating; when walking, standing, sitting, falling asleep,
waking up, speaking, and keeping silent.
It is in such a way that a Monk exercises clear comprehension.
(Reference: SN 36.7)


In this Teaching from Gotama Buddha, he shares The Four Foundations of Mindfulness
and that they lead to “clear comprehension” or clarity of mind.
It is through developing The Four Foundations of Mindfulness that a Practitioner is able to
have “awareness of mind” to observe the arising discontentedness training the mind to
cut it off and let it go to completely eliminate 100% of all discontentedness.
What Are The Four Foundations of Mindfulness?
The Four Foundations of Mindfulness are four aspects of awareness the mind needs to
develop to have “awareness of mind”, then, actively and skillfully work with arising
unwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.
It is through developing awareness of bodily sensations, feelings, conditions of the mind,
and mental objects that the mind can then eliminate unwholesome qualities and cultivate
wholesome qualities.
Through developing The Four Foundations of Mindfulness, a Practitioner can then more
readily and actively "cut off the thoughts" and "let them go" training the mind to eliminate
discontentedness.
Rather than allowing the mind to become polluted with unwholesome feelings, conditions
of the mind, or mental objects, a Practitioner can instead cut off and let go of any arising
thoughts, ideas, and feelings when they are only bodily sensations.
This allows the mind to not experience the pollution of arising unwholesomeness and
trains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.
Without The Four Foundations of Mindfulness, a Practitioner would not be aware of the
bodily sensations, or the resulting feelings, conditions of the mind, and mental objects to
then be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior
to polluting the mind so that eventually, they will never arise.
Through developing The Four Foundations of Mindfulness a Practitioner will be able to
get to the point in their training that through the constant cutting off of unwholesome
thoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and
content with joy because unwholesomeness will never arise.
It is the constant cutting off sooner and sooner that the mind can experience liberation
through the non-arising unwholesome thoughts, ideas, and feelings. The mind will
eventually get tired and will submit to never arise unwholesome thoughts, ideas, or
feelings.
The non-arising of unwholesome thoughts, ideas, and feelings is experienced through a
well liberated mind - an Enlightened mind.
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The Four Foundations of Mindfulness
Body as Body Observing/Awareness of
Bodily Sensations
Feelings as Feelings Observing/Awareness of
Feelings
Mind as Mind Observing/Awareness of
Conditions of the Mind
Mental Objects as Mental Objects Observing/Awareness of
Mental Objects
To develop awareness of mind, you should not allow the mind to be lost in daydreams,
anticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of
the mind that the mind is not in the present moment during daily life, cut off those
thoughts and bring the mind to the present moment.
Cultivating mindfulness or awareness of mind is accomplished through meditation
practices and carried into everyday life through implementing awareness of the mind in
each moment of your normal activities.
The Buddha describes to have full awareness of mind in all of our daily activities such as
“when going forward and returning; when looking ahead and looking aside; when drawing
in and extending the limbs; when wearing his robes and carrying his outer robe and bowl;
when eating, drinking, chewing his food, and tasting; when defecating and urinating;
when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent”.
It is through Right Mindfulness, or awareness of mind, that a Practitioner is vigilant and
constantly aware of what exists in the mind. Through Breathing Mindfulness Meditation
the mind is brought to the present moment training it to have clear comprehensive,
awareness of mind, and concentration. Through having full awareness of the bodily
sensations, feelings, condition of the mind, and mental objects a Practitioner can then
skillfully eliminate unwholesomeness and arise the wholesomeness.
Through continuous awareness of mind through The Four Foundations of Mindfulness, a
Practitioner is then “exercising clear comprehension”.
To cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the
positions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the
four (4) body positions for meditation are described in the Chapter titled “Meditation:
Developing Your Practice” (Chapter 11) of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1) of this same book series. Using Breathing
Mindfulness Meditation, you can establish mindfulness or awareness of bodily
sensations, feelings, condition of the mind, and mental objects while learning to “let them
go” to eliminate discontentedness.
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Chapter 23
Wonderful and Marvelous Quality of The Tathāgata
That being so, Ānanda, remember this too as a wonderful and marvelous
quality of The Tathāgata:
Here, Ānanda, for The Tathāgata feelings are known as they arise, as they
are present, as they disappear; perceptions are known as they arise, as they
are present, as they disappear; thoughts are known as they arise, as they are
present, as they disappear.
Remember this too, Ānanda, as a wonderful and marvelous quality of The
Tathāgata.
(Reference: MN 124)


125

In this Teaching from Gotama Buddha, he shares how he has full awareness of feelings,
perceptions, and thoughts as they arise, are present, and then disappear.
It is very challenging for an unEnlightened mind to understand the experience of
Enlightenment and understand how to attain this mental state. Through The Buddha
describing his own qualities of mind, Students can then more readily learn, reflect, and
practice to experience the same results. Gotama Buddha sharing that “The Tathāgata’s
feelings are known as they arise, as they are present, as they disappear; perceptions are
known as they arise, as they are present, as they disappear; thoughts are known as they
arise, as they are present, as they disappear” would help Students to understand they will
need to cultivate these same qualities of mind to experience Enlightenment.
A Buddha would not have conceit, therefore, you can understand that he is not boasting
about what he’s accomplished but instead, sharing the qualities of mind that exist so that
his Student’s can cultivate those same wholesome qualities of mind.
Conceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)
To attain Enlightenment, a Practitioner will need to develop this crisp awareness of mind
to observe feelings, perceptions, and thoughts that rise, exist, and then fade away.
Through understanding what is wholesome and what is unwholesome, a Practitioner can
then take active steps to both support and encourage the wholesome, and eliminate and
abandon the unwholesome.
Learning and practicing these Teachings from The Buddha, a Practitioner comes to
understand the wholesome and unwholesome qualities of mind to then be able to take
the appropriate action as feelings, perceptions, and thoughts that are arising, present,
and disappear.
The Practitioner can train the mind to be filled and overflowing with wholesomeness.
The Practitioner can train the mind to abandon and eliminate unwholesomeness.
This requires effort and energy to be applied through determination, dedication, and
diligence. But, through applying constant effort and energy towards this goal, it becomes
easier and effortless as the mind can then maintain consistent wholesomeness until
eventually one gradually starts to experience more of the Enlightened mind where it is
permanently wholesome having attained a peaceful, calm, serene, and content mind with
joy.
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Chapter 24
The Six Subjects of Conscious Awareness
How many subjects of conscious awareness are there, Ānanda?
‘There are, Venerable Sir, five subjects of conscious awareness.’
Good, good, Ānanda! Therefore, Ānanda, remember this sixth subject of
conscious awareness, too.
Here, ever mindful a Monk goes forward,
ever mindful he returns,
ever mindful he stands,
ever mindful he sits,
ever mindful he lies down to sleep,
ever mindful he undertakes work.
This subject of conscious awareness, developed and cultivated in this way,
leads to mindfulness and clear comprehension.
(Reference: AN 6.29)


127

In this Teaching from Gotama Buddha, he shares how a Practitioner will need to be
constantly aware of the mind practicing “mindfulness”.
Mindfulness is to be aware of the mind in the present moment, not allowing the mind to
dwell in the past or the future.
Cultivating mindfulness or awareness of mind is accomplished through meditation
practices and carried into everyday life through implementing awareness of the mind in
each moment of your normal activities along with all the other steps on The Eight Fold
Path.
The Buddha describes to have full awareness of mind in all of our daily activities such as
“going forward, returning, standing, siting, lying down to sleep, and undertaking work”.
It is not possible to meditate all day long as meditation is a technique to actively train the
mind during dedicated, independent, purposeful training sessions to eliminate
unwholesome qualities of the mind and/or cultivate wholesome qualities of the mind in
the positions of seated, lying, standing, or walking.
But, it is through Breathing Mindfulness Meditation that a Practitioner develops
awareness of mind (i.e. mindfulness) and will then need to practice awareness of mind
throughout their day. It is not only in meditation that one needs to train the mind and
develop wholesome qualities but also outside of meditation during daily life.
In this Teaching, The Buddha is reminding his close Student Ānanda of this important
aspect of training the mind to attain Enlightenment. He shares that a Practitioner will need
to be continuously aware of the mind throughout all daily activities.
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Chapter 25
Having Full Awareness When Lying Down
Ānanda, if his mind inclines to lying down, he lies down, thinking:
While I am lying down thus, no evil unwholesome states will invade me.
In this way he has full awareness of that.
(Reference: MN 122)


In this Teaching from Gotama Buddha, he shares with his close Student Ānanda how
even when lying down a Practitioner needs to be actively aware to not allow “evil
unwholesome states” to “invade” the mind.
At all times, a Practitioner needs to have full awareness of mind including when lying
down.
This determination, dedication, and diligence to never allow the mind to be complacent
will result in beneficial outcomes as the Practitioner is able to observe any arising
discontentedness while cutting it off and letting it go so that it is no longer subject to
arising in the future.
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Chapter 26
From Darkness to Light - From Light to Light
And how, Great King, is a person one heading from darkness to light?
Here some person has been reborn in a low family - a family of candalas,
bamboo workers, hunters, cartwrights, or waste-collectors - a poor family in
which there is little food and drink and which subsists with difficulty, one
where food and clothing are obtained with difficulty; and he is ugly, unsightly,
deformed, chronically blind or cripple-handed or lame or paralyzed. He is not
one who gains food, drink, clothing, and vehicles: garlands, scents, and
ointments; bedding, housing and lighting. He engages in wholesome
conduct of body, speech, and mind. Having done so, with the breakup of the
body, after death, he is reborn in a good destination, in a heavenly world.
Suppose, Great King, a man would climb from the ground on to a palanquin,
or from a palanquin on to horseback, or from horseback to an elephant
mount, or from an elephant mount to a mansion: this person, I say, is exactly
similar.
It is in this way, Great King, that a person is one heading from darkness to
light.
And how, Great King, is a person one heading from light to light?
Here some person has been reborn in a high family - an affluent Khattiya
family, an affluent Brāhmin family, or an affluent householder family - one
which is rich, with great wealth and property, with abundant gold and silver,
abundant treasures and commodities, with abundant wealth and grain; and
he is handsome, attractive, graceful, possessing supreme beauty of
complexion. He is one who gains food, drink, clothing, and vehicles;
garlands, scents, and ointments; bedding, housing and lighting. He engages
in wholesome conduct of body, speech, and mind. Having done so, with the
breakup of the body, after death, he is reborn in a good destination, in a
heavenly world. Suppose, Great King, a man would cross over from
palanquin to palanquin, or from horseback to horseback, or from elephant
mount to elephant mount, or from mansion to mansion: this person, I say, is
exactly similar.
It is in this way, Great King, that a person is one heading from light to light.
(Reference: SN 3.21)


In this Teaching from Gotama Buddha, he shares how a person who is reborn into a low
family, which is based on one’s decisions in their past life, can then move from there
towards a better life in the heavenly realm. In this way, one is moving “from darkness to
light”.
Similarly, he explains how a person who is reborn into a high family, which is based on
one’s decisions in their past life, can then move from there towards a similar life in the
heavenly realm. In this way, one is moving “from light to light”.
It is through learning, reflecting, and practicing these Teachings that one moves to a
better destination upon any potential future rebirths.
It is important to understand that the goal of these Teachings is for a being to attain
Enlightenment so that there is no longer any rebirth into any realm of existence. But,
should one need to be reborn, through the effort to attain a more developed mind in this
life their next rebirth will be in an improved destination.
Gotama Buddha never used rebirth in an improved destination to motivate or encourage
his Students to learn and practice these Teachings because the goal was for them to
attain Enlightenment no longer experiencing rebirth in any realm of existence.
And, a Buddha does not need to guilt, shame, or fear anyone into learning and practicing
their Teachings. The Teachings themselves are to eliminate discontent feelings such as
guilt, shame, and fear so they would not use these feelings to motivate Students to
eliminate guilt, shame, and fear - that does not work.
Instead, The Buddha is providing understanding in this Teaching of how one does not
need to be hindered by a birth into a low family. During his lifetime, the caste system
inhibited people from moving to an improved existence through lack of wealth or social
status because of the lack of opportunities to improve one’s life.
Gotama Buddha is encouraging Students that no matter what is your birth, either in a low
or high family, both individuals can experience the same destination upon their next
rebirth. This Teaching shared by Gotama Buddha is not what was being shared among
the population of people prior to his Teaching. Instead, people were taught that they were
subjected to a life of misery now and in the future due to being reborn into a low family
and through being reborn into a high family one is destined for a life of luxury. But, The
Buddha makes clear to his Students that all beings can improve their life through training
of the mind and wise decision making based on The Natural Laws of Existence.
A Practitioner can observe the results and improvements to the condition of the mind
when learning and practicing these Teachings. A Buddha does not need to guilt, shame,
or fear anyone into learning and practicing his Teachings because they can independently
observe the truth for themselves that The Teachings are true and through the acquired
wisdom, the condition of the mind gradually improves.
Instead, Gotama Buddha helps the Students in this Teaching to understand they are not
destined to a life of misery now and in the future but instead, they can improve their life
through learning, reflecting, and practicing these Teachings to train the mind and make
wise decisions.
131