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 18
The Tathāgata Taught Very Few Compared to
Numerous Things He Had Known
On one occasion The Perfectly Enlightened One was residing at Kosambī in a
simsapā grove. Then The Perfectly Enlightened One took up a few simsapā
leaves in his hand and addressed the Monks thus:
What do you think, Monks, which is more numerous: these few simsapā
leaves that I have taken up in my hand or those in the simsapā grove
overhead?
‘Venerable Sir, the simsapā leaves that The Perfectly Enlightened One has
taken up in his hand are few, but those in the simsapā grove overhead are
numerous.’
So too, Monks, the things I have directly known but have not taught you are
numerous, while the things I have taught you are few.
And why, Monks, have I not taught those many things?
Because they are unbeneficial, irrelevant to the fundamentals of the holy life,
and do not lead to fading away of strong feelings, to freedom from strong
feelings, to elimination, to peace, to direct knowledge (experience), to
Enlightenment, to Nibbāna.
Therefore I have not taught them.
And what, Monks, have I taught?
I have taught: ‘This is discontentedness'; I have taught: ‘This is the cause of
discontentedness’; I have taught: ‘This is the elimination of
discontentedness'; I have taught: ‘This is the way leading to the elimination
of discontentedness.’
And why, Monks, have I taught this?
Because this is beneficial, relevant to the fundamentals of the holy life, and
leads to fading away of strong feelings, to freedom from strong feelings, to
elimination, to peace, to direct knowledge (experience), to Enlightenment, to
Nibbāna. Therefore I have taught this.
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(Reference: SN 56.31)


In this Teaching from Gotama Buddha, he shares how enormous the wisdom was that he
acquired through his independent journey to Enlightenment based on a simile related to
all the “leaves” of the trees in the forest, while that which he taught was represented by
only the few leaves gathered in his hand.
Though the wisdom he acquired was deep and profound encompassing The Natural
Laws of Existence and wisdom beyond what others would be able to comprehend, he
focused his efforts over the course of his 45-year Teaching career on sharing only those
Teachings that lead to Enlightenment even though he understood wisdom well beyond
that which he actually shared.
The Teachings a Practitioner needs to learn, reflect, and practice to experience
Enlightenment are enormous enough that will challenge a Practitioner to understand and
practice on a daily basis. Had Gotama Buddha shared all his wisdom and wisdom not
associated with the awakening of the mind to Enlightenment, it would have only detracted
from his objective of guiding countless beings to Enlightenment during his lifetime and
after his death.
Through a Practitioner learning, reflecting, and practicing The Teachings he did share, the
mind will gradually awaken to Enlightenment and then be able to see more and more of
the leaves in all of the forest.
He then once again returns to emphasizing the importance and fundamental role of The
Four Noble Truths ensuring his Students are always reminded how significant it is to learn,
reflect, and practice The Four Noble Truths as that Teaching is the beginning of what
leads to the complete elimination of all discontentedness.
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Chapter 19
Simile of A Man Were Wounded by
An Arrow Thickly Smeared with Poison
Suppose, Mālunkyaputta, a man were wounded by an arrow thickly smeared
with poison, and his friends and companions, his kinsmen and relatives,
brought a surgeon to treat him. The man would say: ‘I will not let the surgeon
pull out this arrow until I know whether the man who wounded me was a
noble or a Brāhmin or a merchant or a worker.’ And he would say: ‘I will not
let the surgeon pull out this arrow until I know the name and clan of the man
who wounded me;…until I know whether the man who wounded me was tall
or short or of middle height;…until I know whether the man who wounded
me was dark or brown or golden-skinned;…until I know whether the
bowstring that wounded me was fibre or reed or sinew or hemp or bark;…
until I know whether the shaft that wounded me was wild or cultivated;…until
I know with what kind of feathers the shaft that wounded me was fitted —
whether those of a vulture or a heron or a hawk or a peacock or a stork;…
until I know with what kind of sinew the shaft that wounded me was bound
— whether that of an ox or a buffalo or a deer or a monkey;…until I know
what kind of arrowhead it was that wounded me —whether spiked or razor-
tipped or curved or barbed or calf-toothed or lancet-shaped.’
All this would still not be known to that man and meanwhile he would die. So
too, Mālunkyaputta, if anyone should say thus: ‘I will not lead the holy life
under the [Enlightened] One until the [Enlightened] One declares to me: ‘The
world is eternal’ and ‘the world is not eternal’; ‘the world is finite’; and ‘the
world is infinite’; ‘the soul is the same as the body’ and ‘the soul is one thing
and the body another’; and ‘after death a Tathāgata exists’ and ‘after death a
Tathāgata does not exist’ and ‘after death a Tathāgata both exists and does
not exist’ and ‘after death a Tathāgata neither exists nor does not exist,’ that
would still remain undeclared by The Tathāgata and meanwhile that person
would die.
Therefore, Mālunkyaputta, remember what I have left undeclared as
undeclared, and remember what I have declared as declared.
And what have I left undeclared? ‘The world is eternal’ and ‘the world is not
eternal’; ‘the world is finite; and ‘the world is infinite’; ‘the soul is the same as
the body’ and ‘the soul is one thing and the body another’; and ‘after death a
Tathāgata exists’ and ‘after death a Tathāgata does not exist’ and ‘after
death a Tathāgata both exists and does not exist’ and ‘after death a
Tathāgata neither exists nor does not exist,’ — I have left undeclared.
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And what have I declared? ‘This is discontentedness’, 'This is the cause of
discontentedness’, ‘This is the elimination of discontentedness, ‘This is the
way leading to the elimination of discontentedness’ — I have declared.
Why have I declared that? Because it is beneficial, it belongs to the
fundamentals of the holy life, it leads to liberation, to freedom from strong
feelings, to elimination, to peace, to direct knowledge (experience), to
Enlightenment, to Nibbāna. That is why I have declared it.
(Reference: MN 63)


The Three Poisons of the mind are craving, anger, and ignorance (unknowing of true
reality). These are the high-level descriptions of the pollution of the mind or defilements
that keep the mind trapped in the unEnlightened state. These are also referred to as The
Three Unwholesome Roots or The Three Fires. You may even see them represented as
greed, hatred, and delusion or desire, ill will, and confusion.
The unEnlightened mind is experiencing these Three Poisons and if one does not
eliminate these poisons from the mind, a being will remain unEnlightened experiencing
discontentedness and the being will be reborn into a lower realm of existence.
In this Teaching from Gotama Buddha, he shares this simile using the “poisonous arrow”
to represent “The Three Poisons” that we are all affected by “craving (greed/desire), anger
(hatred/ill will), and ignorance (delusion/confusion)”. The Teachings of Gotama Buddha are
represented by the surgeon. His Teachings are the medicine to remove “The Three
Poisons”. But, if we expect to know all the answers that lead to the removal of “The Three
Poisons” prior to practicing these Teachings, which would remove these poisons, then
surely we will die before the poisons are removed.
There is no way for you to know all the answers prior to learning and practicing these
Teachings as you need to create a “life practice” to clearly see many of the answers. Each
day you build more and more wisdom in your life practice to gradually attain
Enlightenment. If you expect to know all the answers prior to practicing these Teachings,
surely you will die before the poisons are removed and, thus, have continued
discontentedness and be reborn to once again experience life in a new realm - most likely
not the human realm.
Gotama Buddha left certain questions undeclared because they do not lead to liberation
of the mind. But The Teachings he did declare do lead to complete liberation of the mind,
namely starting with “The Four Noble Truths” as mentioned in this simile.
A Practitioner should not expect to have all the answers prior to deciding to learn, reflect
and practice these Teachings as it would be impossible to discover “all the answers” prior
to deciding to learn, reflect, and practice The Teachings. During the course of establishing
your life practice, there will be many questions that arise and require answers for you to
progress on The Path to Enlightenment. Guidance from a Teacher is required for you to
attain Enlightenment as only a true Buddha would be able to attain Enlightenment through
their own independent pursuit to Enlightenment. Likewise, many of the answers to the
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questions you do not even realize you have at this moment will be discovered by you
through practice of The Teachings. If you did not practice The Teachings until you had all
the answers to your questions, you would never actually practice The Teachings, thus,
you would not discover the answers.
Direct knowledge is acquired wisdom through experience. Wisdom is acquired through
experience or practice of The Teachings. The mind is liberated to Enlightenment through
wisdom.
Without practicing The Teachings, one would never acquire wisdom and, thus, would
never liberate the mind. Intellectual learning, merely reciting texts, or conducting
scholarly/historic research will not lead to wisdom developed through practice of The
Teachings. Therefore, while intellectual learning is required to be able to practice The
Teachings, with only intellectual learning, merely reciting texts, or conducting scholarly/
historic research one would not improve the condition of the mind to attain
Enlightenment. It is when a Practitioner is guided to practice The Teachings through
independent verification of The Teachings that the mind will acquire wisdom and be
liberated from discontent feelings.
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Chapter 20
Instruction Usually Presented to His Disciples
‘How does Master Gotama guide his disciples? And how is Master Gotama's
instruction usually presented to his disciples?’
This is how I guide my disciples, Aggivessana, and this is how my instruction
is usually presented to my disciples:
Monks, material form is impermanent, feeling is impermanent, perception is
impermanent, volitional formations (choices/decisions) are impermanent,
consciousness is impermanent.
Monks, material form is not self, feeling is not self, perception is not self,
volitional formations (choices/decisions) are not self, consciousness is not
self. All formations are impermanent; all things are not self.
That is the way I guide my disciples, and that is how my instruction is usually
presented to my disciples.
(Reference: MN 35)


In The Four Noble Truths, Gotama Buddha lays the foundation for The Five Aggregates. In
countless other Teachings, he references The Five Aggregates as it relates to (1)
impermanence, (2) discontentedness, and (3) non-self along with sharing other Teachings
related to The Five Aggregates. These three comprise what we refer to as The Three
Universal Truths.
The Five Aggregates are form, feelings, perceptions, volitional formations (choices/
decisions) and consciousness (the mind). Clinging to The Five Aggregates is what is
referred to as “a being” in Gotama Buddha’s Teachings.
It is the physical form of the physical body, the feelings in the mind, the perceptions in the
mind, the volitional formations or choices/decisions, and the consciousness (the mind)
that are being held on to that a being experiences discontentedness and repeated
existences in The Cycle of Rebirth.
In this Teaching from Gotama Buddha, he shares how The Five Aggregates of form,
feelings, perceptions, volitional formations (choices/decisions) and consciousness (the
mind) are impermanent - meaning temporary. And, he explains that The Five Aggregates
are “not self” - referencing The Universal Truth of Non-self as described in the book
“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
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As the mind experiences discontentedness (pleasant feelings, painful feelings, and
feelings that are neither painful-nor-pleasant) the mind is “holding on to” The Five
Aggregates. The mind can train to understand that all these Five Aggregates are
impermanent (temporary) and not the self (non-self), then the mind clinging to them
craving permanence can be eliminated to experience contentedness as the mind has
nothing to hold on to so tightly causing itself discontentedness.
With this Teaching and all of Gotama Buddha’s Teachings, you should not believe what
The Buddha is sharing but instead, learn, reflect, and practice The Teachings to
independently discover the truth through verification of The Teachings in your own
practice.
You might choose to reflect in this way:
1.) Is the physical form of the body permanent or impermanent?
2.) Is the physical form of the body a permanent self?
3.) Are the feelings permanent or impermanent?
4.) Are the feelings a permanent self?
5.) Are the perceptions permanent or impermanent?
6.) Are the perceptions a permanent self?
7.) Are the volitional formations (choices/decisions) permanent or impermanent?
8.) Are the volitional formations (choices/decisions) a permanent self?
9.) Is the consciousness (the mind) permanent or impermanent?
10.) Is the consciousness (the mind) a permanent self?
In reflection on these questions, you should come to the conclusion that none of The Five
Aggregates are permanent, they are all impermanent. This life and this existence are
impermanent. And, therefore, none of The Five Aggregates is “the permanent self”. The
permanent self does not exist.
So, if the mind deeply understands and can see this true reality clearly, it can then be
trained to “let go” practicing non-craving, non-desire, non-attachment to The Five
Aggregates and, thus, eliminating this entire mass of discontentedness and the suffering
it causes.
It is only a matter of learning, reflecting, and practicing The Teachings with guidance from
a Teacher to train the mind closely that “holding on to” any of these things or anything
else is only going to cause discontent feelings in the mind. So, let go….
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Why Did The Buddha Shave His Head?
During the lifetime of Siddhartha Gotama, who eventually became known as Gotama
Buddha, it was common practice for members of the royal family to grow their hair very
long. This helped people to understand who is and is not a member of the royal family.
During his lifetime, there were no photographs or other technology to widely share images
of who is and is not a member of the royal family. So the only way that people knew who
was royalty, was through their long, well cared for hair.
It is only royalty that would have the time and ability to take care of their hair. Cleaning,
combing, brushing, and otherwise caring for long hair required time, effort, energy, and
resources that a common person would not have.
A commoner would be hard at work in the fields as a laborer or perhaps having some other
job that took significant amounts of time and effort, making it impossible to care for long
flowing hair.
Siddhartha Gotama grew his hair for 29 years as the Prince destined to become the King.
Upon leaving the royal palace on a journey towards Enlightenment, he cut off his hair as a
way of “letting go” of the past, ensuring that his decision to pursue Enlightenment was
confirmed, as no one would ever believe that he was royalty ever again. Without the long
flowing hair that took 29 years to develop, the people in the Kingdom would never accept
that he was a member of the royal family and certainly not a King.
So this tradition was part of what he decided to do in his journey to Enlightenment.
As such, it also helps one to understand and develop “The Universal Truth of Non-self” in
the mind.
The Universal Truth of Non-self helps a Practitioner to understand that “you” are not the
physical body (i.e. the self image) and “you” are not the mind (i.e. self identity).
The Universal Truth of Non-self helps a Practitioner see true reality that there is no
permanent never changing self, it does not exist. This physical body (i.e. self image) and
mind (i.e. self identity) is not “you”. These things are constantly changing and as long as
the mind holds on to them, it will continue to experience discontentedness never being
peaceful, calm, serene, and content with joy by experiencing Enlightenment. This is
described as part of the fetter/taint/pollution of mind in The Ten Fetters as “personal
existence view”.
So today, someone might choose to cut their hair as a way to help them develop the mind
towards the realization of The Universal Truth of Non-self and elimination of the fetter/taint/
pollution of mind described as “personal existence view”.
While Siddhartha Gotama cut his hair as a way to “not look back” and make a lasting
decision to no longer be a member of the royal family, it also contributed to helping him
realize non-self, eliminating the fetter/taint/pollution of mind described in The Ten Fetters
as “personal existence view” bringing the mind closer to Enlightenment.
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Chapter 21
Seeing Non-Self With Correct Wisdom
Monks, form is impermanent.... Feeling is impermanent.... Perception is
impermanent.... Volitional formations (choices/decisions) are impermanent....
Consciousness is impermanent.
What is impermanent is discontentedness. What is discontentedness is non-
self. What is non-self should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self.
When one sees this thus as it really is with correct wisdom, one holds no
more views concerning the past.
When one holds no more views concerning the past, one holds no more
views concerning the future.
When one holds no more views concerning the future, one has no more
stubborn craving.
When one has no more stubborn craving, the mind becomes free from
strong feelings towards form, feeling, perception, volitional formations
(choices/decisions), and consciousness, and is liberated from the taints by
non-clinging.
By being liberated, the mind is steady;
by being steady, the mind is content;
by being content, one is not agitated;
Being unagitated, one personally attains Nibbāna (Enlightenment).
One understands: Destroyed is birth,
the holy life has been lived,
what had to be done has been done,
there is no more for this state of existence.
(Reference: SN 22.46)


In this Teaching from Gotama Buddha, he shares Teachings on The Universal Truth of
Impermanence and The Universal Truth of Non-self.
The Buddha explains that The Five Aggregates of form, feelings, perceptions, volitional
formations (choices/decisions), and consciousness (the mind) are impermanent. Like with
all Teachings, this is not a Teaching that you should believe but instead, observe the truth
for yourself through investigating it and examining it in the world.
He then explains, “What is impermanent is discontentedness. What is discontentedness
is non-self”. If the mind holds onto impermanent conditions, it will experience
discontentedness. And, when the mind experiences discontentedness, that is not the self,
that is not you, that is not who you are.
If you understand The Universal Truth of Impermanence and The Universal Truth of Non-
self then you will come to the conclusion that “This is not mine, this I am not, this is not
my self”. None of The Five Aggregates or any other object is “you” or belongs to “you”.
The Buddha then mentions how the mind should be trained to not hold on to the past nor
the future eliminating any sort of craving/desire/attachment for the past and the future.
The mind needs to be trained to be in the present moment. “When one sees this thus as it
really is with correct wisdom, one holds no more views concerning the past. When one
holds no more views concerning the past, one holds no more views concerning the
future. When one holds no more views concerning the future, one has no more stubborn
craving”.
When the mind eliminates craving/desire/attachment, it “becomes free from strong
feelings towards form, feeling, perception, volitional formations, and consciousness, and
is liberated from the taints by non-clinging”. As the mind is trained to “let go” of The Five
Aggregates, it can be trained to eliminate The Ten Fetters or “the taints”.
When the mind has eliminated The Ten Fetters then it is “liberated, the mind is steady”,
“the mind is content”, “not agitated”, and “one personally attains Nibbāna
(Enlightenment)”.
Having attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy
life has been lived”, “what had to be done has been done”, “there is no more for this state
of existence” and there will no longer be any more rebirth in The Cycle of Rebirth.
With an Enlightened mind experiencing such peace, calm, serenity, and contentedness
with joy, a Practitioner knows and can observe this for themselves. They will know that
this path has led exactly where Gotama Buddha said it would, to complete liberation and
freedom from discontentedness. You will also know that there is no more rebirth to be
experienced because the mind has attained Enlightenment.
As has been shared in the other Teachings within this book series, a Practitioner should
never convince themselves that the mind is Enlightened as that can be dangerous to the
mind. But instead, with humbleness a Practitioner will know the mind is liberated when it
has not experienced any discontentedness for a few years.
As the discontentedness in the mind gradually decreases, life only gets better and better
as the brilliance and brightness of the Enlightened mind shines through.
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Chapter 22
One Who is Engaged is Unliberated
One Who is Disengaged is Liberated
Monks, one who is engaged is unliberated, one who is disengaged is
liberated. Consciousness, Monks, while standing, might stand engaged with
form; based upon form, established upon form, with a sprinkling of
excitement, it might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with feeling; based
upon feeling, established upon feeling, with a sprinkling of excitement, it
might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with perception;
based upon perception, established upon perception, with a sprinkling of
excitement, it might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with volitional
formations (choices/decisions); based upon volitional formations, established
upon volitional formations, with a sprinkling of excitement, it might come to
growth, increase, and expansion.
Monks, though someone might say: ‘Separated from form, separated from
feeling, separated from perception, separated from volitional formations, I
will make known the coming and going of consciousness, its passing away
and rebirth, its growth, increase, and expansion — is impossible.’
Monks, if a Monk has abandoned desire for the form aggregate, with the
abandoning of craving the basis is cut off: there is no support for the
establishing of consciousness. If he has abandoned desire for the feeling
aggregate, for the perception aggregate, for the volitional formations
(choices/decisions) aggregate, for the consciousness aggregate, with the
abandoning of craving the basis is cut off, there is no support for the
establishing of consciousness.
When that consciousness is unestablished, not coming to growth, non-
generative, the mind is liberated.
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By being liberated, the mind is steady;
by being steady, the mind is content;
by being content, one is not agitated;
Being unagitated, one personally attains Nibbāna (Enlightenment).
One understands: Destroyed is birth,
the holy life has been lived,
what had to be done has been done,
there is no more for this state of existence.
(Reference: SN 22.53)


In this Teaching from Gotama Buddha, he shares how one who is engaged is unliberated
and one who is unengaged is liberated.
To be liberated is to have attained Enlightenment. The mind is liberated, or experiencing
freedom, from strong feelings. The mind is liberated, or experiencing freedom, from
discontentedness.
Here, The Buddha interchanges the word craving/desire/attachment with “engaged”. So,
when he shares that “one who is engaged is unliberated, one who is disengaged is
liberated” another way to say this is “one who has craving/desire/attachment is
unliberated; one who has eliminated craving/desire/attachment is liberated”.
Where you see the word engaged, substitute the word craving/desire/attachment.
Where you see the word disengaged, substitute the word non-craving, non-desire, or
non-attachment.
The Buddha then goes further to mention that a being who is “engaged” with The Five
Aggregates of form, feelings, perceptions, volitional formations (choices/decisions), and
consciousness will have “a sprinkling of excitement” or pleasant feelings.
Pleasant feelings are part of a discontent mind.
So, if one has craving/desire/attachment to The Five Aggregates, they will experience
pleasant feelings and thus, will also experience painful feelings and feelings that are
neither painful-nor-pleasant. The mind is unliberated or unEnlightened.
If the mind is craving/desiring/attached to form, feelings, perceptions, volitional
formations (choices/decisions), or consciousness, the mind is unliberated and will
continue to experience discontentedness along with rebirth in The Cycle of Rebirth.
The Buddha then shares “Monks, though someone might say: ‘Separated from form,
separated from feeling, separated from perception, separated from volitional formations, I
will make known the coming and going of consciousness, its passing away and rebirth, its
growth, increase, and expansion — is impossible”. It is not just merely separating the
mind from a certain object that it will experience liberation. Thus, The Buddha explains
98


that separation from form, feelings, perceptions, volitional formations, and consciousness
will not lead to liberation as this “is impossible”.
Instead, he shares that abandoning desire (i.e. craving) for form, feelings, perceptions,
volitional formations (choices/decisions), and consciousness is what leads to liberation of
the mind.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
A craving/desire/attachment is not the object itself but instead, the mental longing,
yearning, and pulling in the direction of the object. A Practitioner needs to eliminate the
mental longing, not the object itself necessarily.
Separating the mind from the actual object of its affection can be helpful in eliminating
cravings/desires/attachments but through the separation of the being from the object
does not necessarily eliminate the craving/desire/attachment.
It is only when the mind is trained to “cut off” craving/desire/attachment that the mind is
liberated from that craving/desire/attachment no longer experiencing discontentedness
related to that specific craving/desire/attachment.
Once all craving/desire/attachment is eliminated from the mind, it will be liberated. In
other words, once the mind is disengaged it is then liberated.
Once craving/desire/attachment has been eliminated, or cut off, there is no more basis or
support for renewed consciousness. The mind is liberated from discontentedness in this
life and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not
coming to growth, non-generative, the mind is liberated”.
When the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind
is content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.
Having attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy
life has been lived”, “what had to be done has been done”, “there is no more for this state
of existence” and there will no longer be any more rebirth in The Cycle of Rebirth.
With an Enlightened mind experiencing such peace, calmness, serenity, and
contentedness with joy, a Practitioner knows and can observe this for themselves. They
will know that this path has led exactly where Gotama Buddha said it would, to complete
liberation and freedom from discontentedness. You will also know that there is no more
rebirth to be experienced because the mind has attained Enlightenment.
As has been shared in the other Teachings within this book series, a Practitioner should
never convince themselves that the mind is Enlightened as that can be dangerous to the
mind. But instead, with humbleness a Practitioner will know the mind is liberated when it
has not experienced any discontentedness for a few years.
As the discontentedness in the mind gradually decreases, life only gets better and better
as the brilliance and brightness of the Enlightened mind shines through.
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Chapter 23
Right and Wrong Refuge
They go to many a refuge, to mountains and forests, to parks and tree
shrines: people threatened with danger.
That’s not the secure refuge,
Not the supreme refuge,
That’s not the refuge, having gone to which,
You gain release from all discontentedness and stress.
But when, having gone to The Buddha, The Teachings, and The Community
for refuge, you see with right wisdom The Four Noble Truths — stress, the
cause of stress, the transcending of stress, and The Noble Eight Fold Path,
the way to the stilling of stress:
That’s the secure refuge, that,
The supreme refuge,
That is the refuge, having gone to which,
You gain release from all discontentedness and stress.
(Reference: DHP 188-192)
Refuge: Shelter or protection from danger or distress. A place that provides shelter or
protection. Something to which one can receive help in difficulty.
Buddha: A being who has attained Enlightenment on their own without the assistance of
Teachers to independently discover Teachings that leads to their own Enlightenment, with
the ability to share their independently discovered Teachings that leads others to
Enlightenment. The last Buddha currently known to the world existed 2,500 years ago,
who I refer to as Master Teacher Gotama Buddha or Gotama Buddha. (You will see other
ways people refer to him.)
Teachings: The Teachings of Gotama Buddha based on The Natural Laws of Existence
that lead to awakening of the mind, to Enlightenment.
Community: The entire community of Practitioners to include Ordained Practitioners and
anyone who has attained one (1) of The Four Stages of Enlightenment, this includes
Household Practitioners. These are the Teachers who can guide others to attain
Enlightenment through The Teachings of Gotama Buddha.
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In this Teaching from Gotama Buddha, he shares that when the mind experiences fear
from danger people retreat “to mountains and forests, to parks and tree shrines”.
However, the real danger that beings are experiencing is that of discontentedness and
The Cycle of Rebirth caused by their own lack of wisdom, moral conduct, and mental
discipline.
The mountains, forests, parks, nor tree shrines will protect the mind from
discontentedness and The Cycle of Rebirth. But instead, it is a Practitioner who seeks
protection with confidence in The Buddha, The Teachings, and The Community. As a
being who seeks refuge or protection through having confidence in The Buddha, access
to his Teachings, and being a member of The Community, then, one can learn, reflect, and
practice The Teachings to liberate the mind from the true danger - discontentedness and
The Cycle of Rebirth.
It is important to understand that Gotama Buddha never used guilt, shame, or fear to
motivate or encourage people to learn his Teachings. Instead, his Teachings are to guide
beings to the elimination of such discontent feelings as guilt, shame, and fear. Gotama
Buddha’s Teachings are to eliminate these discontent feelings and others, so he would
not see the use of guilt, shame, and fear as beneficial to eliminate guilt, shame, and fear.
So, Gotama Buddha is using the term “danger” because it is a feeling that the
unEnlightened mind is familiar with and can relate to. He is redirecting one’s mind to
understand the true dangers in the world which may not be easily observed through less
illuminating language.
He then goes on to explain that this protection of the mind, this refuge, starts with The
Four Noble Truths leading to The Eight Fold Path. It is these two Teachings that are the
most fundamental and core Teachings that comprise what is needed for a Practitioner to
deeply understand and practice to train the mind towards the attainment of
Enlightenment.
It is through experiencing Enlightenment that one “transcends stress”, “stills stress”, The
Four Noble Truths and The Eight Fold Path are the “supreme refuge” (protection) which
will gain “release from all discontentedness and stress” it is not the mountains, forests,
parks and tree shrines as through seeking protection there, the mind is still fearful.
It is only through the elimination of fear that one experiences a true refuge or true
protection, not hiding from that which the mind fears. Avoiding and hiding from that which
the mind fears only allows the mind to hold on to the fear continuing to experience the
same fear over and over through countless cycles.
But, through training the mind to release the fear by the elimination of craving, anger, and
ignorance (unknowing of true reality) the mind will then reside in the secure and
permanent refuge or protection of The Buddha, The Teachings, and The Community.
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Chapter 24
A Monk Who Is Concentrated Understands
Things as They Really Are
Monks, develop concentration. A Monk who is concentrated understands
things as they really are. And what does he understand as it really is? He
understands as it really is: ‘This is discontentedness.’ He understands as it
really is: ‘This is the cause of discontentedness.’ He understands as it really
is: ‘This is the elimination of discontentedness.’ He understands as it really
is: ‘This is the way leading to the elimination of discontentedness.’
Monks, develop concentration. A Monk who is concentrated understands
things as they really are. Therefore, Monks, an effort should be made to
understand: ‘This is discontentedness.’ An effort should be made to
understand: ‘This is the cause of discontentedness.’ An effort should be
made to understand: ‘This is the elimination of discontentedness.’ An effort
should be made to understand: ‘This is the way leading to the elimination of
discontentedness.’
(Reference: SN 56.1)


Concentration, focus, memorization, and clarity of mind are indications of a well
functioning and optimized mind. The learning, reflection, and practice of these Teachings
will guide a Practitioner to experiencing these benefits through the attainment of
Enlightenment. The mind will gradually awaken to these benefits and many others as one
cultivates this path to Enlightenment.
In this Teaching from Gotama Buddha, he shares with his Students to cultivate
“concentration”. As a well concentrated mind can more readily see things clearly not
reacting to life situations and circumstances but instead responding with generosity,
loving-kindness, and wisdom (The Three Wholesome Roots).
The Four Noble Truths is the beginning of this path and a Teaching that you will see
Gotama Buddha continually reference.
He repeatedly advises and guides his Students to learn, reflect, and practice The Four
Noble Truths applying “an effort” to be made to understand and practice this important
Teaching. As one who understands and practices this Teaching will make a breakthrough
on The Path to Enlightenment.
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Chapter 25
Gradual Progress in These
Teachings and Discipline
It is possible, Brāhmin, to describe gradual training, gradual practice, and
gradual progress in these Teachings and Discipline.
Just as, Brāhmin, when a clever horse-trainer obtains a fine thoroughbred
colt, he first makes him get used to wearing the bit, and afterwards trains
him further, so when The Tathāgata obtains a person to be tamed he first
guides him thus:
Come, Monk, be virtuous (practice moral conduct), restrained with the
restraint of the guidelines of these Teachings, be perfect in conduct and
determination, and seeing misery in the slightest fault, train by undertaking
the training precepts.
When, Brāhmin, the Monk is virtuous (practicing moral conduct) and seeing
misery in the slightest fault, trains by undertaking the training precepts, then
The Tathāgata guides him further:
Come. Monk, guard the doors of your sense bases. On seeing a form with
the eye not grasping at its signs and features. Since, if you were to leave the
eye unguarded, evil unwholesome states of craving and displeasure might
invade you, practice the way of its restraint, guard the eye sense base,
undertake the restraint of the eye sense base.
(On hearing a sound with the ear...On smelling an odor with the nose…On
tasting a flavor with the tongue...On touching a physical object with the
body…On recognizing a mental object with the mind, are explained in the
same repetitive formulas.)
When, Brāhmin, the Monk guards the doors of his sense bases, then The
Tathāgata guides him further:
Come, Monk, be moderate in eating. Reflecting wisely, you should take food
neither for amusement nor for intoxication nor for the sake of physical beauty
and attractiveness, but only for the endurance and continuance of this body,
for ending discomfort, and for assisting the holy life, considering: Thus I shall
terminate old feelings without entertaining new feelings and I shall be healthy
and blameless and shall live in comfort.
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When, Brāhmin, the Monk is moderate in eating, then the Tathägata guides
him further:
Come, Monk, be devoted to wakefulness. During the day, while walking back
and forth and sitting, purify your mind of obstructive states. In the first watch
of the night, while walking back and forth and sitting, purify your mind of
obstructive states. In the middle watch of the night, you should lie down on
the right side in the lion's pose with one foot overlapping the other, mindful
and fully aware, after noting in your mind the time for rising. After rising, in
the third watch of the night, while walking back and forth and sitting, purify
your mind of obstructive states.
When, Brāhmin, the Monk is devoted to wakefulness, then The Tathāgata
guides him further:
Come, Monk, be possessed of mindfulness and full awareness. Act in full
awareness when going forward and returning; act in full awareness when
looking ahead and looking away; act in full awareness when flexing and
extending your limbs; act in full awareness when wearing your robes and
carrying your outer robe and bowl; act in full awareness when eating,
drinking, consuming food, and tasting; act in full awareness when defecating
and urinating; act in full awareness when walking, standing, sitting. falling
asleep, waking up, talking and keeping silent.
When, Brāhmin, the Monk possesses mindfulness and full awareness, then
The Tathāgata guides him further:
Come, Monk, make use of a secluded resting place: the forest, the root of a
tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket,
an open space, a heap of straw.
He makes use of a secluded resting place: the forest, the root of a tree, a
mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an
open space, a heap of straw. On returning from his almsround (gathering
food), after his meal he sits down, folding his legs crosswise, setting his
body erect, and establishing mindfulness before him.
Abandoning sensual desires for the world, he resides with a mind free from
sensual desires; he purifies his mind from sensual desires.
Abandoning ill will and hatred, he resides with mind free from ill will,
compassionate for the welfare of all living beings; he purifies his mind from ill
will and hatred.
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Abandoning complacency, he resides free from complacency, deeply
understanding of the light, mindful and fully aware: he purifies his mind from
complacency.
Abandoning restlessness and worry, he resides unagitated with a mind
inwardly peaceful; he purifies his mind from restlessness and worry.
Abandoning doubt, he resides having gone beyond doubt, unconfused about
wholesome states with confidence; he purifies his mind from doubt.
Having thus abandoned these five hindrances, imperfections of the mind that
weaken wisdom, quite distant from sense-desires, distant from
unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and
joy. And with the subsiding of thinking and pondering, by gaining inner
tranquility and oneness of mind, he enters and resides in the second Jhāna,
which is without thinking and pondering, based in concentration, filled with
excitement and joy. And with the fading away of excitement, remaining
imperturbable (unable to be upset or excited; calm; serene), mindful and
clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness.
This is my instruction, Brāhmin, to those Monks who are in the higher
training, whose minds have not yet attained the goal, who reside aspiring to
the supreme security from bondage (Enlightenment).
But these things conduce both to a peaceful residing here and now and to
mindfulness and full awareness for those Monks who are Arahants with
taints destroyed, who have lived the holy life, done what had to be done, laid
down the burden, reached the true goal, destroyed the fetters of existence,
and are completely liberated through final knowledge (wisdom).
(Reference: MN 107)


The attainment of Enlightenment is experienced through “gradual training, gradual
practice, and gradual progress”. It is the gradual acquiring of wisdom that leads to
Enlightenment.
In this Teaching from Gotama Buddha, he shares his approach to the “gradual training,
gradual practice, and gradual progress” of training a Student comparing it to that of a
“horse trainer”. The training of horses is something that the average person would have
understood during Gotama Buddha’s lifetime so he related the training of the mind to
attain Enlightenment to that of the gradual training of a horse.
Today, we might use the analogy of training a dog. Many people have dogs as pets and
understand that to train a dog to be well behaved, that happens through “gradual training,
gradual practice, and gradual progress” yet the unEnlightened mind oftentimes “wants”
Enlightenment “right now”.
Due to craving/desire/attachment where the mind is longing or yearning for something
with a strong eagerness as being the core and central problem to resolve in the
unEnlightened mind, when the mind is on The Path to Enlightenment, the longing and
yearning for something does not just stop or halt in its tracks. The mind will oftentimes
have longing and yearning for Enlightenment itself which needs to be eliminated to attain
Enlightenment. The mind needs to pursue Enlightenment as a goal, interest, or objective
rather than with longing or yearning.
The mind needs “gradual training, gradual practice, and gradual progress” to be
developed to learn, reflect, and practice these Teachings much like one would employ for
training a household pet like a dog.
The gradual training that Gotama Buddha describes here is to:
1.) “Be virtuous (practice moral conduct), restrained with the restraint of the guidelines of
these Teachings, be perfect in conduct and determination, and seeing misery in the
slightest fault, train by undertaking the training precepts”.
This relates to practice of the moral conduct shared in The Eight Fold Path as Right
Speech, Right Action, and Right Livelihood and The Five Precepts as “the training
precepts” and for Ordained Practitioners, there would be many more than just five (5)
precepts.
2.) “Guard the doors of your sense bases. On seeing a form with the eye not grasping at
its signs and features. Since, if you were to leave the eye unguarded, evil unwholesome
states of craving and displeasure might invade you, practice the way of its restraint, guard
the eye sense base, undertake the restraint of the eye sense base”.
This relates to “protecting the doorways to discontentedness” as it is the senses of the
eyes, ears, nose, tongue, body, and mind (The Six Sense Bases) that are the entry ways
or doorways to allow discontentedness to “invade” the mind. If the mind has craving/
desire/attachment through The Six Sense Bases, (i.e. sensual desire) there will be
discontentedness of mind.
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3.) “Be moderate in eating. Reflecting wisely, you should take food neither for amusement
nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the
endurance and continuance of this body, for ending discomfort, and for assisting the holy
life, considering: Thus, I shall terminate old feelings without entertaining new feelings and
I shall be healthy and blameless and shall live in comfort”.
This relates to training his Students to not over eat causing the physical body to work
hard through digestion, which would not be “the middle way”, nor for the pleasure of
food. Food should not be seen as being digested for pleasing the tongue and thus, the
mind, but “for the endurance and continuance of this body, for ending discomfort”. Food
is only to sustain the health of the body and, thus, the mind. Be sure to make wise
choices about the quality of food that you choose to ingest as this will directly result in
the health of the body. Through maintaining the health of the body for a longer period of
time, this reduces the burden placed on the mind and elongates the amount of time one
would have in the human realm to cultivate the mind on The Path to Enlightenment.
Here he also encourages his Students to be healthy and without blame through having a
healthy body, the mind can then reside in “comfort”.
4.) “Be devoted to wakefulness. During the day, while walking back and forth and sitting,
purify your mind of obstructive states. In the first watch of the night, while walking back
and forth and sitting, purify your mind of obstructive states. In the middle watch of the
night, you should lie down on the right side in the lion's pose with one foot overlapping
the other, mindful and fully aware, after noting in your mind the time for rising. After rising,
in the third watch of the night, while walking back and forth and sitting, purify your mind
of obstructive states”.
This training of “wakefulness” relates to the mind being “calm and relaxed” while also
being “alert and attentive” being devoted to awakening the mind to Enlightenment.
Through purification of the mind in learning, reflecting, and practicing The Eight Fold Path
one will eliminate “obstructive states”.
While The Buddha is describing his sleeping position in the “lion’s pose”, one does not
need to sleep in that pose to attain Enlightenment. This practice is not about training the
physical body to permanently assume a specific position during sleep but instead,
learning, reflecting, and practicing Teachings to train the mind to acquire wisdom.
5.) “Be possessed of mindfulness and full awareness. Act in full awareness when going
forward and returning; act in full awareness when looking ahead and looking away; act in
full awareness when flexing and extending your limbs; act in full awareness when wearing
your robes and carrying your outer robe and bowl; act in full awareness when eating,
drinking, consuming food, and tasting; act in full awareness when defecating and
urinating; act in full awareness when walking, standing, sitting, falling asleep, waking up,
talking and keeping silent”.
This Teaching from Gotama Buddha encourages “mindfulness” or “awareness of mind”
as he views this quality of mind as always useful and beneficial on The Path to
Enlightenment.
In order to purify the mind of unwholesome states and cultivate the mind with wholesome
states, one would need to have awareness of mind or Right Mindfulness - practicing this
during all wakeful moments during our day. Developing mindfulness in Breathing
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Mindfulness Meditation is an ongoing daily practice and ensuring the mind is focused on
only one singular task at a time will further cultivate Right Mindfulness and Right
Concentration resulting in “singleness of mind”.
The Buddha is encouraging one that when they are eating, they are eating. When they are
drinking, they are drinking. When they are defecating, they are defecating. When they are
urinating, they are urinating. How did Gotama Buddha know 2,500 years ago that people
would be sitting on the toilet using electronic devices? Are you one of those people?
The mind can only do one thing at a time. The mind tricks itself into thinking that it is
doing more than one thing at a time but, in fact, what it is really doing is rapidly cycling
from one thing to the next to the next. Allowing the mind to rapidly cycle in this way
creates muddle mindedness, lack of focus and concentration, therefore, it is more likely
that one will make unwholesome decisions leading to unwholesome results.
A dedicated and diligent Student would work to apply effort to only focus on one task at a
time ensuring complete mindfulness (awareness of mind) and concentration (singleness of
mind) in our daily tasks. This takes the training of Breathing Mindfulness Meditation and
moves it into daily life through application of the training in a real world setting. This
allows a Practitioner to benefit from having cultivated Right Mindfulness and Right
Concentration through applying the results of a well cultivated and optimized mind in
daily life through our daily tasks making wholesome decisions each moment leading to
wholesome outcomes or results.
6.) “Make use of a secluded resting place: the forest, the root of a tree, a mountain, a
ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of
straw”.
Here, Gotama Buddha is advising his Students to find “a secluded resting place” to
meditate. As a roaming Ascetic, Monks would not have a designated home but instead,
need to find a suitable place for meditating.
Gotama Buddha shares his approach to the ideal place for meditation and you might
decide to try this, from time to time, in your own practice. Meditate in “a secluded resting
place” as described here in this Teaching.
7.) “After his meal he sits down, folding his legs crosswise, setting his body erect, and
establishing mindfulness before him”.
Gotama Buddha is guiding Students to meditate with folded legs, erecting the upper
body, and to setup mindfulness in front of them. This is to bring awareness to the mind
prior to meditation. Rather than just plopping down the physical body to meditate, one
should sit down with intention and awareness of mind to establish a proper meditation
position and then initiate meditation.
A Practitioner is not required to meditate with crossed legs but if choosing to sit on the
floor, that is how you would choose to sit.
Detailed explanation on developing a meditation practice is available in Chapter 11 of this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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8.) Gotama Buddha is providing Teachings that he guides his Students in the elimination
of The Five Hindrances. The Five Hindrances are sensual desire, ill will, complacency,
restlessness and worry, and doubt. These are not only described in The Five Hindrances
but also in The Ten Fetters as part of the pollution that is hindering the mind from
experiencing Enlightenment. You will find Gotama Buddha’s Teachings have overlapping
guidance depending on which aspect of The Path to Enlightenment he chose to focus on.
In this way, he layered his Teachings one-by-one with connections between The
Teachings. This layering effect allows the mind to digest The Teachings gradually in
various levels of depth associated with each individual topic of discussion being shared.
One would need to eradicate The Five Hindrances to experience Enlightenment.
Instruction on how to accomplish this goal is provided in videos and classes shared by
the author of this book. You can contact the author of this book for detailed instruction
and guidance on all aspects of The Path to Enlightenment including the elimination of The
Five Hindrances.
You can access an online class where The Five Hindrances were taught using this link.
(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment -
https://youtu.be/mY8xw5wPRiQ
(Podcast)
Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment
https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---
The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid
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The Five Hindrances are Eliminated with The Seven Factors of Enlightenment
Monks, these five hindrances are makers of blindness, causing lack of vision, causing
lack of knowledge, detrimental to wisdom, leading to discontentedness, leading away
from Enlightenment.
What five?
The hindrance of sensual desire is a maker of blindness …
The hindrance of ill will …
The hindrance of complacency …
The hindrance of restlessness and worry …
The hindrance of doubt is a maker of blindness … leading away from Enlightenment.
These five hindrances are makers of blindness, causing lack of vision, causing lack of
knowledge, detrimental to wisdom, leading to discontentedness, leading away from
Enlightenment.
These Seven Factors of Enlightenment, Monks, are makers of vision, makers of
knowledge, promoting the growth of wisdom, free from discontentedness, leading
towards Enlightenment.
What seven?
The Enlightenment factor of mindfulness is a maker of vision …
The Enlightenment factor of investigation is a maker of vision …
The Enlightenment factor of energy is a maker of vision …
The Enlightenment factor of joy is a maker of vision …
The Enlightenment factor of tranquility is a maker of vision …
The Enlightenment factor of concentration is a maker of vision …
The Enlightenment factor of equanimity is a maker of vision … leading towards
Enlightenment.
These Seven Factors of Enlightenment are makers of vision, makers of knowledge,
promoting the growth of wisdom, free from discontentedness, leading towards
Enlightenment.
(Reference: SN 46.40)
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9.) Gotama Buddha then goes into sharing Teachings on experiencing The Four Jhāna’s
as the guidance and instruction provided would lead to the attainment of the Jhānas.
The Jhānas are preliminary phases the mind will experience as it moves from the
unEnlightened mind off The Path to Enlightenment to an unEnlightened mind learning,
reflecting, and practicing these Teachings on The Path to Enlightenment - namely The
Eight Fold Path.
The Jhānas are not permanent and one can regress from the Jhānas if they do not
continue through to the first Stage of Enlightenment. Once one attains the first Stage of
Enlightenment, the mind will not regress. The mind experiences these attainments of the
Jhānas, and the associated benefits, as the mind progresses through these preliminary
indications that one’s practice of The Eight Fold Path is well developed.
The difference between the unEnlightened mind off The Path to Enlightenment to the
unEnlightened mind experiencing the Jhānas is like, night and day. Oftentimes
Practitioners who experience the Jhānas think they have actually attained Enlightenment
due to the difference observed to the condition of the mind. But, one who is experiencing
the Jhānas will still be experiencing discontentedness as they have not yet eliminated The
Ten Fetters. There is much bliss and joy associated with experiencing the Jhānas and the
mind’s ego, which is still present, might attempt to convince it that it is further along on
The Path to Enlightenment than it really is.
A wise Practitioner would not be affected by the attainment of the Jhānas but instead,
remain focused and diligent on the true goal, complete liberation of the mind -
Enlightenment. To accomplish that goal, one will need to start directing their attention to
the elimination of The Ten Fetters. With this indication that the practice of The Eight Fold
Path is well developed through the attainment of the Jhānas, it is now time to start
focusing on the attainment of the first Stage of Enlightenment through the elimination and
eradication of the first three (3) fetters.
10.) Gotama Buddha wraps up this Teaching with explaining what his “gradual training,
gradual practice, and gradual progress” leads to which is “these things conduce both to a
peaceful residing here and now and to mindfulness and full awareness for those Monks
who are Arahants with taints destroyed, who have lived the holy life, done what had to be
done, laid down the burden, reached the true goal, destroyed the fetters of existence, and
are completely liberated through final knowledge (wisdom)”.
This is the description of a mind that has reached Enlightenment as described by The
Buddha in this specific Teaching and the results therein.
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Chapter 26
Simile of A Young Infant
Suppose a young infant boy, unwise, lying on his back, were to put a stick or
pebble in his mouth because of his nurse’s lack of attention. His nurse would
quickly attend to him and try to take it out. If she could not quickly take it
out, she would brace the boy's head with her left hand and, hooking a finger
of her right hand, she would take it out even if she had to draw blood.
For what reason?
There would be some distress for the boy - this I don't deny - but the nurse
has to do so for his good and welfare, out of compassion for him. However,
when the boy has grown up and has enough sense, the nurse would be
unconcerned about him, thinking: The boy can now look after himself. He
won't be careless.
So too, so long as a Monk is still not accomplished in confidence in
cultivating wholesome qualities, in a sense of moral wrongdoing in cultivating
wholesome qualities, in moral concern in cultivating wholesome qualities, in
energy in cultivating wholesome qualities, and in wisdom in cultivating
wholesome qualities, I must still look after him.
But when that Monk is accomplished in confidence in cultivating wholesome
qualities, in a sense of moral wrongdoing in cultivating wholesome qualities,
in moral concern in cultivating wholesome qualities, in energy in cultivating
wholesome qualities, and in wisdom in cultivating wholesome qualities, then
I am unconcerned about him, thinking:
The Monk can now look after himself. He won't be careless.
(Reference: AN 5.7)


A dedicated Teacher will apply much time, effort, energy, and resources into supporting
their Students on The Path to Enlightenment. It is not easy to share The Teachings of this
path with Students. But, with dedication and diligence, a wise Teacher who is Enlightened
can guide countless people to the attainment of Enlightenment.
Choosing a Teacher to guide you on this path, could almost be described like choosing
your own parent. To progress through any particular Teacher’s Teachings, one would need
to develop a long term relationship based in politeness, kindness, friendliness,
respectfulness and trust between both the Teacher and the Student.
The Teacher and the Student will need to apply much dedication and diligence to sharing/
learning The Teachings for the Student to be successful in their pursuit to Enlightenment.
It is the responsibility of the Student to seek guidance, not for the Teacher to ensure the
Student is seeking guidance and learning these Teachings. This is an independent
practice in which the Student needs to apply enthusiasm and motivation towards
developing their life practice by choosing to seek guidance with a Teacher. Only a true
Buddha would be able to attain Enlightenment on their own without the guidance of a
Teacher. Therefore, you are not a Buddha and will need to develop a long term
relationship with a Teacher based on non-attachment. This choice alone can be helpful in
reducing and eliminating the ego as to seek guidance with a Teacher one needs to admit
to themselves that they “do not know it all” which will help to eliminate arrogance or
conceit.
A Teacher may choose to look after and care for their Students in much the same way a
parent might care for a child. A Student may choose to look to their Teacher in much the
same way as a child might appreciate a parent. No matter how either party chooses to
develop their relationship, it is highly important that a Teacher never become attached to
their Students and for Students to never become attached to their Teacher. If either of
these happen, whoever has attachment has not liberated the mind and will not liberate
the mind until the craving/desire/attachment is eliminated. The individuals with
attachment will experience discontentedness associated with the relationship.
It is said that one of Gotama Buddha’s closest Students, Ānanda, did not attain
Enlightenment until after Gotama Buddha’s death. He was with Gotama Buddha, “The
Buddha”, learning, reflecting, and practicing The Teachings with the originator, discoverer
and declarer of The Path to Enlightenment during his entire forty-five (45) years of
teaching, yet he did not attain Enlightenment until his Teacher's death. I suspect this was
due to Ānanda’s attachment to Gotama Buddha.
Depending how close of a relationship one has established, oftentimes it is not until a
person dies in our life that the mind is finally able to “let go” unless one is determined and
diligent in their efforts to identify and eliminate attachments.
If you attach to your Teacher, you will not be able to attain Enlightenment and at some
point the mind will become discontent associated with your relationship. You need to
learn and practice non-attachment in all relationships, especially your relationship with
your Teacher. And, Teachers need to practice non-attachment with their Students.
In this Teaching from Gotama Buddha, he shares a simile comparing the care of an infant
to the care and attention that he gives to his own Students.
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Initially as a baby is first born, caregivers may watch over the child very closely ensuring
that the young child does not harm itself causing death because the infant lacks wisdom.
But, then as the child ages and its wisdom increases, the caregivers will be more willing
to allow the child to depart from constant care and venture out into the world to explore
thinking "The boy can now look after himself”.
A Teacher who shares these Teachings, in this case The Buddha, might choose to initially
watch over their Students taking great care to ensure they are guided and supported with
dedicated attention. But then, as they grow in the development of these Teachings a wise
Teacher would understand that it is important to step back from a Student providing them
the ability to exercise wise decision making based in the wisdom, moral conduct, and
mental discipline of these Teachings thinking “The [Student] can now look after himself”.
This will help the mind of the Student ensuring there is not attachment wanting constant
interaction and attention from the Teacher.
Gotama Buddha’s Students basically lived side-by-side with him in a Community of
Ordained Practitioners. This close proximity in living can, oftentimes, lead to the mind
developing attachment. But, even with this close proximity in living arrangements you can
see that The Buddha remained unconcerned about his Students knowing that it is
important for them to stand up on their own two feet to establish a well developed
practice of these Teachings making wise choices in their life. While he did look after his
Students more closely as they initially stepped forward to learn, later, upon the Student
being more developed in The Teachings, he wisely chose to step back being
unconcerned having confidence that the Student could “look after himself”.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Chapter 27
Killing in The Perfectly Enlightened One’s
Teachings
Kesi, you are well known to be a horse trainer. Just how do you guide a
horse to be tamed?
‘Venerable Sir, I guide one kind of horse gently, another kind sternly, and still
another kind both gently and sternly.’
But, Kesi, if a horse to be tamed by you won’t submit to guidance by any of
these methods, how do you deal with him?
‘Venerable Sir, if a horse to be tamed by me won’t submit to guidance by any
of these methods, then I kill him. For what reason? So that there will be no
disgrace to my Teaching organization. But, Venerable Sir, The Perfectly
Enlightened One is the unsurpassed trainer of persons to be tamed. Just how
does The Perfectly Enlightened One guide a person to be tamed?’
I guide one kind of person gently, another kind sternly, and still another kind
both gently and sternly.
(1) This, Kesi, is the gentle method: Such is bodily wholesome conduct, such
the result of bodily wholesome conduct; such is verbal wholesome conduct,
such the result of verbal wholesome conduct; such is mental wholesome
conduct, such the result of mental wholesome conduct; such are the
heavenly beings, such are human beings.
(2) This is the stern method: Such is bodily misconduct, such the result of
bodily misconduct; such is verbal misconduct, such the result of verbal
misconduct: such is mental misconduct, such the result of mental
misconduct; such is hell, such the animal realm, such the realm of afflicted
spirits.
(3) This is the gentle and stern method: Such is bodily wholesome conduct,
such the result of bodily wholesome conduct; such is bodily misconduct,
such the result of bodily misconduct. Such is verbal wholesome conduct,
such the result of verbal wholesome conduct; such is verbal misconduct,
such the result of verbal misconduct. Such is mental wholesome conduct,
such the result of mental wholesome conduct: Such is mental misconduct,
such the result of mental misconduct.
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Such are the heavenly beings, such are human beings: such is hell, such the
animal realm, such the realm of afflicted spirits.
‘But, Venerable Sir, if a person to be tamed by you won't submit to guidance
by any of these methods, how does The Perfectly Enlightened One deal with
him?’
If a person to be tamed by me won’t submit to guidance by any of these
methods, then I kill him.
‘But, Venerable Sir, it isn't allowable for The Perfectly Enlightened One to
destroy life. Yet he says, Then I kill him,’
It is true, Kesi, that it isn't allowable for The Tathāgata to destroy life.
However, when a person to be tamed won’t submit to guidance by the gentle
method, the stern method, or the method that is both gentle and stern, then
The Tathāgata thinks he should not be spoken to and instructed, and his
wise fellow Monks, too, think he should not be spoken to and instructed.
For this, Kesi, is ‘killing’ in the Noble One's Teachings: The Tathāgata thinks
one should not be spoken to and instructed, and one’s wise fellow Monks,
too, think one should not be spoken to and instructed.
(Reference: AN 4.11)


Here again, The Buddha is sharing Teachings connected with that of training a horse. He
is relating the training provided by a horse trainer to tame a horse to that of the training he
provides to tame the human mind.
In this Teaching from Gotama Buddha, he shares that if a Student is not attentive to his
guidance he has four methods of instruction.
1.) “The Gentle Method” which is to talk with Students softly to help them see areas of
improvement.
2.) “The Stern Method” which is to talk with Students firmly to help them see areas of
improvement.
3.) “The Gentle and Stern Method” which is to talk with Students both softly and firmly,
depending on the situation and lesson to be learned, to help them see areas of
improvement.
The method used would be based on what the Student responds to. If a Student
responded to “the gentle method”, that is all that was needed. But some Students might
only respond to “the stern method” with more firm talk. Remember, Gotama Buddha’s
Students basically lived with him and he served as a parent. So, speaking firmly to a
Student of his might produce the results needed for the Student to move the mind
towards improved conduct. But, in using “the stern method”, that would not involve harsh
speech as The Buddha and any Enlightened being would be practicing The Five Factors
of Well Spoken Speech and choose not to speak harshly. It is possible to speak sternly or
firmly without speaking harshly based on word choice, tone, and tempo a wise Teacher
might choose to employ.
The Buddha chose to employ a fourth aspect of sharing these Teachings that if a Student
did not respond to his Teachings, he “killed” them. Killing in his view was not to take their
life through destroying the physical body but instead, choosing to no longer share The
Teachings with a Student is considered “killing” in these Teachings.
It is these Teachings that breathe healthy life into the mind. Without this breath of healthy
life being breathed into the mind, it is similar to “killing” a person.
I am sure Gotama Buddha did not take the decision to stop sharing The Teachings with a
Student lightly. But, at the end of the day, a Perfectly Enlightened One is interested in
helping Practitioners progress on The Path to Enlightenment. If a Student is taking time,
effort, energy, and resources from a Teacher to have the Teacher share The Teachings yet
does not apply the lessons shared to improve their life practice, this could be considered
disrespectful to the Teacher and other Students.
The way to respect a Teacher is through dedicated learning and application of The
Teachings into one’s life practice. Remember, the Teacher is not getting a salary, benefits
nor are they placing any direct requirements or expectations onto the Students as part of
sharing The Teachings. But it would be wise for a Teacher to recognize their time in this
existence is limited as well as their effort, energy, and resources are also limited. If a
Teacher invests heavily into a Student who chooses not to learn, reflect, and practice The
Teachings, this would be unwise for the Teacher to continue sharing The Teachings with
the disrespectful Student - as the Teacher will have many Students to help.
117


So, while the decision to kill a Student should not be taken lightly, there may come a time
in your teaching career where the wisest and most helpful thing for a complacent Student
is to realize they are being disrespectful to not diligently apply The Teachings, they are
wasting time, and The Teacher is choosing to move away from them due to their decision
to not learn, reflect, and practice The Teachings. This would be the Student’s Kamma -
the results of their decisions. This could be exactly what that Student needs to ignite
motivation and enthusiasm to more diligently learn, reflect, and practice The Teachings.
Anyone choosing to share these Teachings into the world may find this Teaching helpful
but also parents, employers, community leaders and others may find applying these
methods could be beneficial to produce results within your relationships. Just be sure that
if you choose to speak “sternly or firmly” you are not speaking “harshly” and you may
need to seek guidance from a wise Teacher to understand the difference and where is
“the middle way” associated with this Teaching. Because if you spoke harshly, that would
not produce wholesome results as it would be counterproductive based on The Natural
Laws of Existence shared in The Five Factors of Well Spoken Speech.
I have found that in 99.9% of all relationships, I am able to use “the gentle method” of
sharing these Teachings and Students will respond to this more readily. However, in
relationships such as with my son, wife, and a very limited number of employees from the
past, choosing to speak “sternly and firmly” was exactly what they needed to learn a
lesson and get to the next step in their development. I ensured that if I employed “the
stern method” there was a well established relationship that ensured the individual
already understands I have deep loving-kindness, compassion, and respect for them as
an individual. I would also attempt to always employ “the gentle method” first and in more
than one instance. But ultimately if a firmer approach is what is needed, this can be
employed in a skillful way that results in the improvement of the situation and
circumstances leading to wholesome outcomes.
I do not suggest a Practitioner or Teacher employ “the stern method” until they have a
well established practice of The Five Factors of Well Spoken Speech and a well
established relationship with the individual that you feel a firm approach could be
beneficial. I suggest you attempt “the gentle method” in 99.9% of all situations and if
there is no improved response you could consider killing the Student - no longer sharing
these Teachings.
And, if you do decide to use “the stern method” after much consideration, that you do so
without craving, anger, and ignorance (unknowing of true reality). As if you use a firm
approach while your own mind is angered, then this is not the proper time for you to
speak and it will most likely have unwholesome results. One should not employ “the stern
method” based on anger or an interest to punish an individual, but instead, based on
compassionate interest in helping an individual improve their conduct and results.
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Chapter 28
The Tathāgata Is The One Who Shows the Way
The Brāhmin Ganaka Moggallāna asked The Perfectly Enlightened One:
‘When Master Gotama’s disciples are thus advised and instructed by him, do
they all attain Nibbāna (Enlightenment), the ultimate goal, or do some not
attain it?’
When, Brāhmin, they are thus advised and instructed by me, some of my
disciples attain Nibbāna (Enlightenment), the ultimate goal, and some do not
attain it.
‘Master Gotama, since Nibbāna (Enlightenment) exists and the path leading
to Nibbāna exists and Master Gotama is present as the guide, what is the
cause and reason why, when Master Gotama’s disciples are thus advised and
instructed by him, some of them attain Nibbāna, the ultimate goal, and some
do not attain it?’
As to that, Brāhmin, I will ask you a question in return. Answer it as you
choose. What do you think, Brāhmin? Are you familiar with the road leading
to Rājagaha?
‘Yes. Master Gotama, I am familiar with the road leading to Rājagaha.’
What do you think, Brāhmin? Suppose a man came who wanted to go to
Rājagaha, and he approached you and said: ‘Venerable Sir, I want to go to
Rājagaha. Show me the road to Rājagaha.’
Then you told him: Now, good man, this road goes to Rājagaha. Follow it for
a while and you will see a certain village, go a little further and you will see a
certain town, go a little further and you will see Rājagaha with its lovely
parks, groves, meadows, and ponds. Then, having been thus advised and
instructed by you, he would take a wrong road and would go to the west.
Then a second man came who wanted to go to Rājagaha, and he
approached you and said: ‘Venerable Sir, I want to go to Rājagaha.’ Then
you told him: Now, good man, this road goes to Rājagaha. Follow it for a
while and you will see a certain village, go a little further and you will see a
certain town, go a little further and you will see Rājagaha with its lovely
parks, groves, meadows, and ponds. Then, having been thus advised and
instructed by you, he would arrive safely in Rājagaha.
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Now, Brāhmin, since Rājagaha exists and the path leading to Rājagaha
exists and you are present as the guide, what is the cause and reason why,
when those men have been thus advised and instructed by you, one man
takes a wrong road and goes to the west, and one arrives safely in
Rājagaha?
‘What can I do about that, Master Gotama? I am one who shows the way.’
So too, Brāhmin, Nibbāna (Enlightenment) exists and the path leading to
Nibbāna exists and I am present as the guide. Yet when my disciples have
been thus advised and instructed by me, some of them attain Nibbāna, the
ultimate goal, and some do not attain it.
What can I do about that, Brāhmin?
The Tathāgata is one who shows the way.
(Reference: MN 107)


In this Teaching from Gotama Buddha, he helps a Brāhmin understand why not all of his
Students attain Enlightenment. As it might be thought that everyone who learned,
reflected, and practiced The Teachings directly with a Perfectly Enlightened One would
attain Enlightenment. But this is not true and would be permanence while we know that
would not exist based on The Universal Truth of Impermanence.
Notice how The Buddha skillfully asks the Brāhmin questions to guide the Brāhmin to his
own answer. Rather than just giving someone an answer to a question they have asked,
oftentimes it is better to ask well thought out and well placed questions to guide a person
to answering their own question. This way, it is like the individual is teaching themselves.
An individual will be more likely to listen to their own logic and understanding to teach
themselves rather than accepting the logic and understanding of another person. If the
individual already has the wisdom to answer the question, they do not need to believe
what you are sharing but instead, they can see “true reality” through well thought out and
well placed questions guiding an individual to a helpful answer through interactive
discussion.
You might choose to use this approach with friends, children, co-workers, employers, or
anyone whom you need to guide to understanding your logic in solving a certain
challenge.
This Teaching also helps us to understand how the success of one’s own attainment of
Enlightenment is not necessarily based purely on the guidance of the Teacher but, in fact,
developing one’s life practice is an independent pursuit. While a Practitioner will need
guidance from a Teacher, each individual Practitioner would need to understand what
they are looking to develop in their practice and seek the appropriate guidance.
120


Then, once guidance is provided, a Student would need to learn, reflect, and practice The
Teachings diligently seeking any follow up guidance to ensure understanding.
Since not all Students of even a Perfectly Enlightened Buddha would attain
Enlightenment, then we know one of the primary determining factors of whether one does
or does not attain Enlightenment is based on the Students’ own determination and
diligence to learn, reflect, and practice The Teachings as an independent practice while
seeking guidance.
A Teacher can only show the way to Enlightenment. A Teacher cannot give a Student
Enlightenment nor hold their hand on the journey to Enlightenment. Instead, a Student will
need to apply their own patience and endurance to “never give up” continuing to walk the
path with The Buddha. And, if a Student feels lost, they should let the Teacher know they
feel lost so they can continue their journey.
A Teacher should be holding the light to illuminate The Path to Enlightenment assisting
the Student out of the darkness to be able to more clearly see the path. But the Student
will need to develop their own light so that they can more readily walk the path through
improved decision making.
This Teaching can also be beneficial for parents, employers, community leaders or
anyone who is guiding individuals in life. This Teaching can help you understand that your
goal is not to make decisions for your children, employees, friends, family members, life
partners, etc. but instead, to provide guidance that will help them in making wise
decisions.
As parents, employers, or the other roles we fulfill in life, we cannot control what others
do. We cannot give people a list of decisions for exactly what they should or should not
do in every situation because every situation is different based on unique circumstances.
But we can share wisdom that when understood by our children, employees, or others
that they can then apply that wisdom for improved decision making.
So, your goal is not to control people in your life but instead, to provide them guidance
that when understood they can, with their own free will, make wise wholesome decisions
that lead to wholesome outcomes. You are not going to permanently be with your
children, employees, or others in your life. But the wisdom you share to help guide a
person’s decision making can reside in the mind and be the guiding light that helps them
navigate a challenging world leading to a better way of life.
121


Chapter 29
The Simile of The Great Log
Do you see, Monks, that great log being carried along by the current of the
river Ganges?
‘Yes, Venerable Sir.’
If, Monks, that log does not veer towards the near shore, does not veer
towards the far shore, does not sink in mid-stream, does not get cast up on
high ground, does not get caught by human beings, does not get caught by
non-human beings, does not get caught in a whirlpool, and does not
become inwardly rotten, it will slant, slope, and incline towards the ocean.
For what reason?
Because the current of the river Ganges slants, slopes, and inclines towards
the ocean.
So too, Monks, if you do not veer towards the near shore, do not veer
towards the far shore, do not sink in mid-stream, do not get cast up on high
ground, do not get caught by human beings, do not get caught by non-
human beings, do not get caught in a whirlpool and do not become inwardly
rotten, you will slant, slope, and incline towards Nibbāna (Enlightenment).
For what reason?
Because Right View slants, slopes, and inclines towards Nibbāna
(Enlightenment).
When this was said, a certain Monk asked The Perfectly Enlightened One:
‘What, Venerable Sir, is the near shore? What is the far shore? What is sinking
in mid-stream? What is getting cast up on high ground? What is getting
caught by human beings, what is getting caught by non-human beings, what
is getting caught in a whirlpool? What is inward rottenness?’
‘The near shore’, Monk: this is a designation for the six internal sense bases.
‘The far shore’: this is a designation for the six external sense bases. ‘Sinking
in mid-stream’: this is a designation for excitement and desire. ‘Getting cast
up on high ground’: this is a designation for the conceit ‘I am’.
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