Due to these Teachings existing in Thailand for approximately 800-1200
years, there is a significant amount of infrastructure already created through
over 30,000-40,000 Temples where local Thai people and visitors to Thailand
can actively learn, reflect, and practice these Teachings to acquire wisdom
and then integrate them into their lives. The Temple and Ordained
Practitioner infrastructure is not isolated to only Thailand but extends
throughout the world and is readily accessible to the benefit of “all beings”.
The Thai people have laid the groundwork for these Teachings to now be
shared worldwide through the Temple and Ordained Practitioner foundation
and infrastructure that has been created over multiple generations.
Thailand is a favorite destination for international travelers with many people
visiting Thailand to gain exposure and understanding of these Teachings
allowing them to be learned and then practiced “worldwide”. There is an
international audience that regularly visits Thailand who can learn these
Teachings to then return back to their home country where these Teachings
will be able to take root within all international societies. As these Teachings
flourish around the world, Thailand has the knowledge and resources to
support all of humanity to develop a Temple and Ordained Practitioner
infrastructure that can be created within each individual country based on
the interest of each country to more deeply integrate these Teachings into
their local communities.
2.) Students Have the Ability to Learn and Practice Among Millions of
Practitioners: One aspect of learning and practicing The Teachings of The
Buddha that will aid one’s development and progress towards the attainment
of Enlightenment is, to be part of a Community of Practitioners and Teachers
that can provide guidance for gradual training and gradual practice to
experience gradual progress on The Path to Enlightenment.
Through me residing and teaching in Thailand, Students have the
opportunity to live in a Community of Practitioners and Teachers who are
deeply committed to these Teachings and can serve as a role model for
Students to gain deeper understanding of how to practice these Teachings in
everyday life - even if on a semi-temporary basis during short visits to learn.
Through Students traveling to Thailand to learn while being surrounded by
millions of Practitioners, they can more readily absorb how one might
choose to integrate these Teachings into their daily life through observing
how the people of Thailand live with countless nationalities residing
peacefully and harmoniously with each other throughout the Kingdom of
Thailand. Students will not only be able to learn these Teachings in a
classroom setting at a Temple but, they will also experience day-to-day
interactions with people who are choosing to deeply practice these
Teachings creating “real life lessons” in a “classroom without walls”.
215


The entire Kingdom of Thailand can serve as a real life classroom
environment where these Teachings are readily practiced and observable by
those who choose to visit this Kingdom. I often refer to Thailand as “heaven
on earth”.
3.) Can Live With Minimal Expenses: To be able to offer these Teachings at
“no cost” I needed to find a location where I could reside with minimal
expenses. This allows me to live based on donations rather than charging
Students a price for the time, effort, energy, and resources that I expend to
share these Teachings worldwide. This allows me to serve the widest
audience possible without a need to require payment for my services and
The Teachings that are shared.
The basic necessities to live life are readily available and are offered at a
minimal cost in Thailand. This provides me the ability to live a basic lifestyle
from donations shared by Students. I am able to purchase food, water,
clothing, shelter, and medical care at a relatively nominal cost. And, services
that I might need to support the development of learning resources are also
readily available at a nominal cost.
Whether it be an audio studio to record an audiobook, printing services,
technology, classroom supplies, or a full range of other needs to support the
continued sharing of these Teachings, Thailand offers these at a nominal
price so that there is the best utilization of any and all donations received.
As a result, I am able to help any and all beings regardless of their financial
situation through creating a lifestyle where I only need basic necessities to
survive and those are provided at a nominal cost while being supported by
donations that are fully utilized by purchasing goods and services that are
made available at a reasonable price.
4.) Healthy Environment to Live Life and Work: A wise choice for a place
to live and teach would need to include a healthy food supply, weather,
environment, and lifestyle. All of these are readily available in Thailand which
is able to support me in leading as healthy of a lifestyle as possible.
The food in Thailand is healthy and readily available. There are many fresh
fruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part
of the Thai food offerings and readily accessible among countless fresh food
markets. This allows me to ingest quality food that is supportive to a long
and healthy life, thus, being able to support the learning of many Students
for as long as possible due to an elongated duration of life.
216


Thailand’s weather and environment provides the least impact to the
physical body without significant weather changes or weather events that
can be taxing to one’s physical health.
The Thai economy is conducive to living a balanced lifestyle that supports a
significant amount of time with family and friends. A work-life balance is
highly understood, appreciated, supported, and straight forward to create
while living in Thailand. I am able to remain dedicated and determined in my
work life while also being dedicated to quality time within our immediate
family. This creates the very best environment to ensure consistent health
and longevity of life while enjoying a fulfilling life.
5.) Can Share Teachings Within Thailand Throughout the Day and Can
Share Teachings with the Rest of The World in the Mornings and
Evenings: Through living and sharing these Teachings from Thailand and
needing minimal sleep, I am able to help countless people throughout the
day based on the Thai timezone, while helping countless people in other
timezones during the early morning hours and evenings. This allows me to
be effective at sharing these Teachings around the clock and throughout the
world without any limitations based on restrictive timezones.
The timezone in Thailand is favorable to allowing me to share these
Teachings worldwide without limitations based on the time of day. I can be
helpful from morning, afternoon, and evening where there are Students who
are readily interested to learn - whether in-person or online.
6.) Students Have Easy Access to Visas to Gain Access to Classes,
Courses, and Retreats: To be successful at sharing these Teachings
worldwide, in-person learning is ideal. While there is much that can be
learned online and that is one way to be able to share these Teachings, there
is no better way to develop your life practice than to learn through in-person
access to a Teacher.
Through residing and teaching in Thailand, Students from all over the world
have easy access to classes, courses, and retreats from within Thailand due
to easy access to visas and as a result, me as their Teacher. Thailand does
not have restrictive visa requirements that would bar people from certain
countries which would inhibit “all beings” from gaining access to these
Teachings.
Instead, Thailand is open and accessible to a wide majority of the world and
where needed, I am able to travel.
217


I live in Chiang Mai, Thailand which is an international destination for
countless people around the world. I live within a 4000 km distance to fifty
percent (50%) of the world’s population. This means that half of the world’s
population is a short drive or plane ride away. This creates the ability for a
large majority of humanity to more easily gain access to these Teachings.
And, where needed, I am able to easily travel to all other parts of the world
and teach online.
People often travel to Thailand for the sole purpose of learning The
Teachings of The Buddha on The Path to Enlightenment. So, by sharing
these Teachings from within Thailand, there are countless people who are
coming here specifically to learn and practice in the exact location where I
reside and teach.
In conclusion, through residing and teaching in Thailand as a “home-base”, I
am able to readily share these Teachings worldwide and work towards the
restoration of The Teachings of The Buddha back into humanity so that
countless people can attain Enlightenment during this lifetime and after my
death.
Thailand is the perfect location for these Teachings to be shared and to serve
as a “home-base” or “headquarters” for the international community to be
invited and welcomed with “open arms”. There is no other location on earth
that could provide for a better location to share these important Teachings
and to then be preserved for future generations.
The Kingdom is here in Thailand and ready to support you in the
development of your life practice towards the attainment of Enlightenment so
that we can all create “heaven on earth”.
The Teachings are hosted in the east and visible in the west.
They are readily available to you and there will be a period of 1,000 years
that they will “shine in the world” for all those who choose to learn, reflect,
and practice to experience the peace and joy of the Enlightened mind. Then,
with all of us doing the work towards developing our own individual practice
of these Teachings, they will never again diminish, be degraded, or lost.
Once restored, these Teachings can continue to support humanity for the
rest of time.
May you discover the peace and joy of the Enlightened mind in this lifetime.
May you be peaceful, may you be safe, may you be well, and may you be
free of all discontentedness and the suffering it causes.
218


Invitation to Learn
I would like to invite you to a kind, compassionate and loving community
of Practitioners to learn and grow with these Teachings.
I would like to invite you to join this online group.
You will find it to be an online learning center for these Teachings and there
is a Teacher there to help provide guidance as you have questions.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
Additional Learning
Visit BuddhaDailyWisdom.com where you will discover a full range of
courses, retreats, and online learning resources to assist you on
The Path to Enlightenment.
Donations for Learning
Learn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful
mind. A more peaceful and loving world where all beings have care and compassion
for each other.
By supporting this learning opportunity, you will learn how to progress along
The Path to Enlightenment and help offer these Teachings to others through online and
in-person learning. Through these Teachings, the world will become a kinder, more
peaceful, and loving society.
Consider contributing $5, $10, $15 or any amount you wish to help us continue to offer
these Teachings to you and others around the world.
You can make a donation for the development and creation of these Teachings to help
you and others using this link.
https://www.buddhadailywisdom.com/supportbuddha
219

Created by:
Daily Wisdom - Walking The Path with The Buddha
BuddhaDailyWisdom.com
Facebook:
https://bit.ly/DailyWisdom-Facebook
YouTube:
https://bit.ly/DailyWisdom-Youtube
Podcast:
https://bit.ly/DailyWisdom-Podcast
I would like to express my appreciation and gratitude for the community of
Ordained and Household Practitioners benefiting from the leadership of
Venerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,
Thailand for their dedication and diligence in sharing The Teachings of
Gotama Buddha. Their work was the inspiration for
“The Words of The Buddha” book series.
Wat Na Pah Pong
http://watnapp.com
220


THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
221


THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Foundation in
The Teachings
Volume 3
1

Note from Author 13
Preface 19
Foundation in The Teachings 19
Chapter 1 24
One Who Points Out Treasure 24
Chapter 2 29
Rare That One Obtains the Human State 29
Chapter 3 31
Consciousness Conditions Name-and-Form 31
Chapter 4 33
Paying Homage to the Six Directions 33
Chapter 5 39
Four Worthy Deeds to Be Undertaken with Wealth 39
Chapter 6 44
Repaying One’s Mother and Father 44
Chapter 7 46
Affection and Hatred are Born 46
Chapter 8 49
The Foremost, the Best, the Distinguished, the Supreme, and the Finest Householder 49
Chapter 9 54
Welfare and Peacefulness in This Present Life 54
Chapter 10 60
Four Things Leading to the Welfare and Peacefulness in Future Lives 60
Chapter 11 65
Four Sources of Depletion and Accumulation of the Wealth 65
Chapter 12 70
Six Ways of Wasting One’s Substance 70
Chapter 13 76
Five Cords of Sensual Pleasure 76
Chapter 14 81
Five Factors of Well Spoken Speech 81
Chapter 15 87
The Tathāgata’s Speech 87
2

Chapter 16 100
Four Qualities of a Wholesome Person 100
Chapter 17 103
Four Qualities of an Unwholesome Person 103
Chapter 18 111
Do Not Go by Oral Tradition 111
Chapter 19 115
To Understand Even a Single Sentence 115
Chapter 20 116
Develop Meditation That is Like the Earth, Water, Fire, Wind, and Space 116
Chapter 21 120
Gain, Honor, and Praise, Are an Obstacle Even For an Arahant 120
Chapter 22 122
How Is a Monk Mindful and Exercising Clear Comprehension? 122
Chapter 23 125
Wonderful and Marvelous Quality of The Tathāgata 125
Chapter 24 127
The Six Subjects of Conscious Awareness 127
Chapter 25 129
Having Full Awareness When Lying Down 129
Chapter 26 130
From Darkness to Light - From Light to Light 130
Chapter 27 132
Harmoniously Without Disputes 132
Chapter 28 134
Disputes Arise from Craving 134
Chapter 29 135
Dependent Origination 135
Chapter 30 136
Cause of Ill Will 136
Chapter 31 138
Craving/Desire is the Root of Discontentedness 138
Chapter 32 139
3

Seven Principles to Prosper and Not Decline 139
Chapter 33 141
Four Things that Lead to the Continuation of the Wholesome Teachings 141
Chapter 34 146
Four Things that Lead to the Decline and Disappearance of the Wholesome Teachings 146
Chapter 35 148
Conditioned Objects Are Impermanent 148
Chapter 36 153
Become Unrighteous 153
Chapter 37 155
Causes of a Decrease in People’s Lifespan 155
Chapter 38 162
Craving, Anger, and Ignorance 162
Chapter 39 166
Eight Qualities Are Fit to Share This Message 166
Chapter 40 170
I Will Not Speak a Falsehood Even as a Joke 170
Chapter 41 173
A Snake Has Passed Through Feces 173
Chapter 42 176
Six Aspects of Kamma to Be Understood 176
Chapter 43 179
This Body is Old Kamma 179
Chapter 44 182
The Five Precepts 182
Chapter 45 189
A Great Gift 189
Chapter 46 191
The Eight Precepts The Uposatha Precepts 191
Chapter 47 203
Ten Courses of Unwholesome Kamma 203
Chapter 48 206
Ten Courses of Wholesome Kamma 206
4

Chapter 49 209
The Benefits from Residing Possessed of Virtue 209
Chapter 50 212
To Obtain a Straight Destination and Rebirth 212
Chapter 51 217
Leading to Hell, to the Animal Realm, and to the Realm of Afflicted Spirits 217
Chapter 52 220
Reappear in a Happy Destination 220
Chapter 53 223
Eight Worldly Conditions 223
Chapter 54 226
Deeds with Fruit That Result in Great Accomplishment and Power 226
Chapter 55 228
An Unsurpassed Field of Merit for the World 228
Chapter 56 230
People Who Generate Much Merit (Wholesome Kamma) 230
Chapter 57 233
Adjusted to a Balanced Pitch 233
Chapter 58 234
The Pleasure of Sleep 234
Chapter 59 236
One Who Is Constantly Dedicated 236
Chapter 60 238
One Who Is Constantly Complacent 238
Chapter 61 241
The Preservation of Truth 241
Chapter 62 243
The Discovery of Truth 243
Chapter 63 247
The Final Arrival at Truth 247
Chapter 64 248
Five Future Dangers in the Way for Consideration 248
Chapter 65 252
5

When the Mind Becomes Sluggish 252
Chapter 66 254
When the Mind Becomes Excited 254
Chapter 67 256
Four Developments of Concentration 256
Chapter 68 262
Develop Concentration (First Discourse) 262
Chapter 69 264
Develop Concentration (Second Discourse) 264
Chapter 70 268
The First Jhāna Is Secure from Danger and Māra 268
Chapter 71 269
Craving and Anger Does Not Exist 269
Chapter 72 272
Calm and Reflection Have Part in True Wisdom 272
Chapter 73 275
One Who Inclines Towards Nibbāna (Enlightenment) 275
Chapter 74 277
Great Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 277
Chapter 75 280
Breathing Mindfulness Meditation An Excellent and Peaceful Dwelling 280
Chapter 76 282
A Monk Who Is Not Lacking of Jhāna 282
Chapter 77 283
Breathing In and Breathing Out Is a Certain Kind of Body 283
Chapter 78 285
Mindfulness of the Body 285
Chapter 79 287
One Who Has Developed and Cultivated Mindfulness of the Body 287
Chapter 80 289
Mindfulness Directed to the Body “A Strong Post for Mind” 289
Chapter 81 293
The Simile of The Tortoise 293
6

Chapter 82 295
The Simile of the Bowl of Oil 295
Chapter 83 297
Great Good of Mindfulness Directed to the Body 297
Chapter 84 299
Training a Mind Filled with Loving-Kindness, without Hostility or Ill Will 299
Chapter 85 302
Benefits of Developing Various Kinds of Meditation 302
Chapter 86 305
One Who Is Capable of Entering and Residing in Right Concentration 305
Chapter 87 306
Do Concentration in the Morning, in the Middle of the Day, and in the Evening 306
Chapter 88 307
Remote Lodgings in Forests and Jungle Groves Are Hard to Endure 307
Chapter 89 309
Four Times, Rightly Developed and Coordinated, Gradually Culminate in the Destruction
of the Taints 309
Chapter 90 312
One Should Be Mindful and Clearly Aware 312
Chapter 91 315
Why Every Practitioner Should Study The Tathāgata’s Words 315
Chapter 92 319
The Noble Eight Fold Path is The Wholesome Practice Instituted 319
Chapter 93 321
The Buddha’s Last Days 321
Chapter 94 325
Reside with The Teachings as Your Refuge 325
Chapter 95 327
Four Criteria that Assure The Words of The Buddha 327
Chapter 96 329
The Supreme Honor and Respect 329
Chapter 97 330
Teachings and Discipline Will Be Your Teacher 330
7

Chapter 98 343
Four Places Which Should Arouse Confidence in the Dedicated 343
Chapter 99 345
Three Places that Should Be Remembered 345
Chapter 100 347
Birth is the Origin of Discontentedness 347
The Union of Three Things 347
Chapter 101 351
Discontentedness is Dependently Arisen 351
Chapter 102 353
With the Destruction of Craving Comes the Destruction of Unwholesome Kamma 353
Chapter 103 355
The Destruction of Excitement 355
Chapter 104 356
The Destruction of Craving is Nibbāna (Enlightenment) 356
Chapter 105 358
Excitement is Discontentedness 358
Chapter 106 359
A Stream-Enterer is Worth More Than Being a Wheel-Turning Monarch 359
Chapter 107 362
A Confident Practitioner 362
Chapter 108 365
A Teachings Practitioner 365
Chapter 109 368
Six Cases of Incapability by One Accomplished in View 368
Chapter 110 370
Final Knowledge is Achieved by Gradual Training 370
Chapter 111 376
The Noble Eight Fold Path The Way of Practice Leading to the Elimination of
Discontentedness 376
Chapter 112 384
Where Earth, Water, Fire, and Wind Find No Footing 384
Chapter 113 387
8

Where Consciousness is Quieted 387
Chapter 114 389
The Conditioned 389
Chapter 115 391
The Unconditioned 391
Chapter 116 393
Seeing Non-self with Correct Wisdom 393
Chapter 117 395
No Desire for the Nutriment One Attains Enlightenment 395
Chapter 118 397
How Should the Nutriment Edible Food Be Seen? 397
Chapter 119 399
The End of Stress 399
Chapter 120 400
The Mind Has Attained to the End of Craving 400
Chapter 121 404
This is My Instruction to You 404
Chapter 122 407
Monk Who is Perfected in Morality (First Discourse) 407
Chapter 123 408
Monk Who is Perfected in Morality (Second Discourse) 408
Chapter 124 409
Monk Who is Perfected in Morality (Third Discourse) 409
Author 415
Restoration of The Buddha’s Teachings 416
The Path to Enlightenment 416
The Goal 418
An Entire Species of Enlightened Beings 418
Why Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?
421
Why Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings
of The Buddha Back into Humanity and Create “Heaven on Earth”? 424
9

The author is donating 100% of all his proceeds from
this book to charitable work to share The Teachings
of Gotama Buddha.
You are welcome to freely distribute this book.
Please consider providing a donation to support the
continued sharing of these Teachings.
Donations for Learning
Learn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.
A more peaceful and loving world where all beings have care and compassion for each
other.
By supporting this learning opportunity, you will learn how to progress along
The Path to Enlightenment and help offer these Teachings to others through online and
in-person learning. Through these Teachings, the world will become a kinder, more
peaceful, and loving society.
Consider contributing $5, $10, $15 or any amount you wish to help us continue to offer
these Teachings to you and others around the world.
You can make a donation for the development and creation of these Teachings to help
you and others using this link.
https://www.buddhadailywisdom.com/supportbuddha
Additional Learning
Visit BuddhaDailyWisdom.com where you will discover a full range of
courses, retreats, and online learning resources to assist you on
The Path to Enlightenment.
10

THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
11

Foundation in The Teachings (Volume 3)
Journey through The Words of The Buddha from the beginning of his first
Teaching until his “last words” prior to death.
The book, “Foundation in The Teachings” is select Teachings from The
Buddha organized from the largest and most complete collection of The
Buddha’s Teachings on The Path to Enlightenment - The Pāli Canon.
The Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of
books where Students from the lifetime of The Buddha captured his
Teachings. The discourses of The Buddha in The Pāli Canon represent the
largest and most complete collection we have of The Buddha’s Teachings in
his own words. The Buddha’s Teachings are scattered over multiple volumes
of books in The Pāli Canon making it challenging for the average Practitioner
to glean the benefit of his Teachings.
The Words of The Buddha book series, has consolidated and organized his
Teachings into a series of books, based on specific topics, with explanations
of The Teachings from a dedicated Practitioner and Teacher.
You will find books such as Breathing Mindfulness Meditation (Volume 7) that
are the consolidated Teachings in The Words of The Buddha related to
meditation. The Natural Law of Kamma (Volume 6) provides Teachings
directly from The Buddha related to the important topic of Kamma. The
Foremost Householders (Volume 8) shares Teachings specifically for
Household Practitioners who are pursuing The Path to Enlightenment where
the mind is peaceful, calm, serene, and content with joy - permanently.
The Words of The Buddha book series will provide a beginning, middle, and
end with detailed Teachings to develop your life practice and the ability to
seek guidance with the author of the book series. Learn, reflect, and practice
The Teachings of The Buddha, in his own words, with guidance from a
Teacher - offered openly and freely to “all beings”.
BuddhaDailyWisdom.com
12

Note from Author
This book shares Teachings from Gotama Buddha to guide Practitioners on
The Path to Enlightenment.
In various settings, Gotama Buddha is sharing Teachings with either a male
or a female - a husband or a wife.
As you learn, reflect, and practice these Teachings from Gotama Buddha,
you should consider The Teachings shared as multi-gendered. So while
Gotama Buddha may be using a specific gender of he/she, male/female, or a
specific title of husband/wife, son/daughter you can apply these same
Teachings to all genders and roles of the opposite of which he was
addressing his Teachings to in the setting in which The Teachings were
originally shared, or use a gender-neutral pronoun.
If Gotama Buddha is sharing Teachings with a man of how to be a
wholesome husband, you can relate this same Teaching for a female of how
to be a wholesome wife. If he is sharing a Teaching with a male of how to be
a wholesome son, you can relate this same Teaching for a female of how to
be a wholesome daughter. You have the freedom to apply these Teachings
using all genders and titles in use today.
Additionally, Gotama Buddha never used rebirth in the heavenly realm nor
rebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,
shame, fear, or otherwise motivate people to learn and practice his
Teachings.
When you come to understand Teachings shared by Gotama Buddha related
to these potential future destinations upon rebirth, he is sharing the truth of
what will or will not occur based on specific Teachings based on The Natural
Laws of Existence. The truth he discovered, observed, and experienced as
The Perfectly Enlightened One.
One should in no way consider these Teachings he shared as a way to guilt,
shame, or fear one into learning and practicing his Teachings but instead,
consider that he is sharing the truth of what will or will not occur ensuring
that Practitioners understand the truth related to The Natural Laws of
Existence. Gotama Buddha’s Teachings on The Path to Enlightenment
involve, among other things, the elimination of guilt, shame, and fear. He
would not use guilt, shame, or fear to motivate someone to learn and
practice his Teachings because his most core and central Teaching of The
Four Noble Truths, and everything else he taught, makes it clear that the
objective is to eliminate discontent feelings such as guilt, shame, and fear.
13

Gotama Buddha shared The Teachings as guidance for anyone who chooses
to learn and practice without forceful influence. Through learning, reflecting,
and practicing his Teachings, one comes to understand the truth as the
condition of the mind and the condition of one’s life gradually improve.
It is not possible to forcefully influence one to attain Enlightenment and that
approach was never employed by The Perfectly Enlightened One, and
should never be employed by anyone else. Learning and practicing these
Teachings is through personal free will choice.
A Buddha only points the way, everyone else must strive.
While this book series contains “The Words of The Buddha” as the
foundation and focus of study, the author has provided you content in which
to understand and reflect on his thoughts related to The Teachings shared by
The Buddha.
A reader and, thus, Practitioner should not rely solely on the author’s content
in their reflection on The Teachings from Gotama Buddha. The author’s
content is to provide you guidance towards understanding but it is you, the
Practitioner, who needs to deeply investigate “The Words of The Buddha” to
determine the truth for yourself. You should not be limited to only what the
author has provided by way of meaning and understanding of “The Words of
The Buddha”. Instead, learn, reflect, practice, and seek guidance from a
Teacher to support you in gaining wisdom. The mind is liberated through
wisdom.
To gain the most benefit from “The Words of The Buddha” book series,
it is suggested that you start with (Volume 1), “Developing a Life
Practice: The Path That Leads to Enlightenment”. That book will provide
a framework to understand all of Gotama Buddha’s Teachings in the
entire book series. Without reading that book first, a Practitioner will
find it very challenging to start with learning from “The Words of The
Buddha”.
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
14

The Problem - The Wisdom of Enlightenment Has Been Lost
Gotama Buddha lived over 2,500 years ago sharing The Teachings that lead
to Enlightenment.
During his lifetime, it was well known to people who were learning, reflecting,
and practicing with him as their Teacher, exactly what Enlightenment is and
how to attain it.
This wisdom remained for 500 years after the death of The Buddha. But
thereafter, this wisdom has gradually declined and diminished to the point
where we are today, 2,500 years later. Gotama Buddha predicted this would
occur.
The vast majority of the world does not understand what Enlightenment is
and how to attain it. The Path to Enlightenment, while once was strong and
vibrant during the lifetime of The Buddha, has now practically disappeared.
There are very few beings in existence today who understand what
Enlightenment is and how to attain it.
The Universal Truth of Impermanence has drastically affected humanity’s
understanding of The Path to Enlightenment.
This occurred through the lack of focus and diligence to maintain The
Teachings of The Buddha as vibrantly as existed during his lifetime. People
gradually and slowly mixed and blended various traditions and thoughts into
The Buddha’s Teachings which, while perhaps well intended, have only
served to dilute humanity’s understanding of The Path to Enlightenment and,
thus, have made it extremely difficult for countless beings to experience
Enlightenment.
Enlightenment is a peaceful, calm, serene, and content mind with joy that is
permanent. The Enlightened mind no longer experiences any discontent
feelings. All discontentedness such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc., has been completely eliminated from the
Enlightened mind.
Gotama Buddha’s objective is for his Teachings to be shared worldwide so
that all beings can experience the Enlightened mental state. However, during
his lifetime, it was impossible to share his Teachings worldwide. It has now
come to us to be able to actively learn, reflect, and practice his Teachings, in
such a way, that they are restored and shining in the world so that countless
15

individuals can attain Enlightenment today and in multiple generations to
come.
But, in order to accomplish this goal, we will need to stay determined,
dedicated, and diligent to learning, reflecting, and practicing The Teachings
of The Buddha that he shared over 2,500 years ago. We will need to be
diligent to ensure that we are not diluting his Teachings through mixing
various traditions and practices that are not part of The Path to
Enlightenment.
Every Practitioner will need to decide, are they interested in being part of the
problem or part of the solution.
The solution takes time, effort, energy, and resources to be committed
enough to restoring The Buddha’s Teachings back into humanity, in such a
way, that is highly beneficial to countless individuals today and long into the
future.
Remaining part of the problem requires no time, effort, energy, or resources.
It just requires continued complacency and lack of attention to the active
learning, reflecting, and practicing of “The Words of The Buddha”. I suggest
it would be unwise to remain part of the problem as one will continue to
experience discontentedness and the suffering it causes.
The Solution - Restoring The Buddha’s Teachings Back into Humanity
If you would like to be part of the solution, I would like to encourage you to
actively learn, reflect, and practice The Teachings of The Buddha, in such a
way, that does not include the diluting or mixing of his Teachings with other
traditions. It is The Teachings of The Buddha that lead to Enlightenment, not
those that are blended and mixed that only serve to dilute The Path to
Enlightenment for all those who aspire to experience Enlightenment.
The primary obstacle or obstruction that hinders Practitioners from the
attainment of Enlightenment is ignorance (unknowing of true reality). This is a
taint/pollution of mind where the Practitioner lacks wisdom to understand the
true Path to Enlightenment. This unknowing of true reality creates an
obstacle or obstruction that keeps the mind trapped in the unEnlightened
state continuing to experience continued discontentedness and the suffering
it causes. The only way to remove this hindrance is to seek guidance with a
Teacher in the true Teachings of The Buddha using The Words of The
Buddha. It is The Teachings of The Buddha that will awaken the mind to
Enlightenment through independent verification of his Teachings to acquire
wisdom, thus, removing this obstruction to Enlightenment.
16

Through dedication to restoring The Teachings of The Buddha within your
own life practice by acquiring wisdom using The Words of The Buddha, you
are doing your part to contribute to restoring his Teachings back into
humanity for the benefit of countless beings that exist now and long into the
future. All of humanity can evolve so that everyone can attain Enlightenment
creating the most peaceful world we have ever imagined. It will be like
“heaven on earth”.
You are invited to join this Community to only learn and practice “The Words
of The Buddha”, in such a way, that leads to your Enlightenment and the
restoration of The Buddha’s Teachings so that you and countless beings can
experience the peacefulness, liberation of mind, and complete elimination of
discontentedness and the suffering it causes, known as Enlightenment.
The Words of The Buddha Book Series
https://www.buddhadailywisdom.com/freebuddhabooks
“Thank you” for choosing to learn and
practice Gotama Buddha’s Teachings.
You are making the world a better place
through developing your life practice based
on “The Words of The Buddha”.
17

Continue to read and understand “The Words of The Buddha - The Path to
Enlightenment - Revealing The Hidden” book series that has been laid out
for all of us to achieve a better way of life.
You can connect to a group of people in a supportive environment for
discussion, sharing, and learning through the Facebook group.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
All members are accepted without judgment. It is a healthy place to talk,
discuss, learn, and grow. There are resources to help you further on this
Path to Enlightenment accessible online through a Group Learning
Program.
Group Learning Program: LIVE Interactive Online Classes, Books,
Audiobooks, Videos, Podcast and Personal Guidance are available for you.
18

Preface
Foundation in The Teachings
This book is dedicated to “you” and the complete elimination, destruction,
and cessation of suffering or “discontentedness” of the mind. Thus, this
book is dedicated to the elimination of discontentedness and the suffering
that it causes in the entire world.
The Teachings in this book series, with some effort on your part, will lead you
to everlasting peace - a peaceful mind and a peaceful life. It’s your personal
choices, with these Teachings serving as a guide, that will bring you these
results.
We are all walking towards the darkness or towards the light. Which
direction you walk is completely your choice.
This book and Teachings are meant to guide you in learning, reflecting, and
practicing The Teachings of The Perfectly Enlightened Buddha who lived
over 2,500 years ago.
The Teachings of The Buddha are timeless, meaning they are just as
applicable today as they were 2,500 years ago.
Gotama Buddha’s Teachings are not a religion but instead, a “better way of
life”. Through learning, reflecting, and practicing these Teachings to
independently verify the truth, the mind will acquire wisdom awakening to
Enlightenment.
It is suggested that you first read “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) of this same book series while seeking
guidance from a Teacher. It is that book that provides a Practitioner with a
solid foundation in developing a life practice that will lead to the Enlightened
mind.
In order to progress on The Path to Enlightenment, a Practitioner will need a
Teacher to receive guidance. One would not be able to only read a book and
attain the results of an Enlightened mind.
Nothing in Gotama Buddha’s Teachings is based on belief. A Buddha has
already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the
mind and your life.
19

All his Teachings can be learned and practiced to independently observe the
truth as the mind “gradually” acquires wisdom through independent
verification of his Teachings and through practice of his Teachings.
This new found wisdom “gradually” improves the way the mind functions in
the world through eliminating discontentedness of mind. The mind can
completely eliminate all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc. on The Path to
Enlightenment.
Through learning and practicing Gotama Buddha’s Teachings with guidance,
the mind becomes Enlightened in that you can observe the improvement in
the condition of the mind as you eliminate all discontent feelings where the
mind can reside peaceful, calm, serene, and content with joy - permanently.
You are not believing The Teachings wishing for a positive outcome at some
point in the future or after death. Instead, you are observing the
improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without
Teachers. These are some of the criteria that make a Buddha a Buddha is
that they discover The Teachings on their own attaining Enlightenment
without help from a Teacher, shares their independently discovered
Teachings to guide countless others to Enlightenment during the remaining
time of their life, and they leave their Teachings in a condition that they guide
countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to
Enlightenment.
Your journey to learn, reflect, and practice these Teachings is significantly
improved through making the choice to learn directly with “The Words of The
Buddha”.
Today, there are many resources for Teachings described as Buddhist or
originating with The Buddha. But, it is only when a Practitioner chooses to
investigate “The Words of The Buddha” being sourced directly from the
original source, The Pāli Canon, that a Practitioner will come to understand
the truth of what The Buddha actually taught and be able to implement these
Teachings into your daily life to experience the results of Enlightenment.
20

Through learning and practicing Gotama Buddha’s Teachings, in his own
words, The Perfectly Enlightened One’s wisdom can penetrate the mind and
you can experience the breakthrough to realizing the Enlightened mind.
I have significant gratitude, appreciation, admiration, and respect for Master
Teacher Gotama Buddha as his Teachings lead exactly where he said they
would. To a steady, calm, stable, and unshakable mind, known as
Enlightenment.
There are countless unknown and unnamed individuals who are responsible
for these Teachings reaching you in this book series. These Teachings have
been preserved throughout history over the last 2,500 years through the
tireless efforts of Ordained and Household Practitioners. These Teachings
have been preserved and shared from one generation to the next because
they work.
It is now up to us to learn, reflect, and practice these Teachings to
experience the Enlightened mind, so that we may benefit from an improved
existence while also preserving these Teachings for future generations in our
hearts and minds.
While books are an outstanding tool to capture The Teachings and share
them worldwide, there is nothing more significant than having massive
numbers of Enlightened beings in the world who can directly share these
Teachings with those who choose to seek guidance in developing their life
practice on The Path to Enlightenment. Each of us individually and
collectively, are just one link in a long chain of Practitioners and Teachers
spanning over 2,500 years.
What we choose to do in this time and place will determine how vibrant and
sustaining these Teachings are for future generations. It is our work and
effort to seek our own Enlightenment that we will experience results for our
own mind and lay the groundwork for countless more beings after us to
experience the same freedom of mind that you are now choosing to pursue.
Many people are interested in improving the world, but do not know how. It
is only when we are dedicated to improving our own wisdom, moral conduct,
and mental discipline that we will improve the world. Through improving our
own life practice through learning “The Words of The Buddha” then, we will
have collectively improved the world.
The problem that the unEnlightened mind is experiencing is not the outside
world, but the inner world. Training the mind, the inner world, is what
produces a peaceful existence. You can’t control other people and what they
21

do. You can only decide to train your own mind to be unaffected by what
others do.
It is a real struggle to exist in a world that the mind does not understand. It is
“The Words of The Buddha” that explains The Natural Laws of Existence
guiding the mind to acquire deep wisdom to make better free will decisions
through a purified mind.
Master Teacher Gotama Buddha
(The Tathāgata)
22

Teachings for Daily Life
23


Chapter 1
One Who Points Out Treasure
Ānanda, I shall not treat you as the potter treats the raw damp clay.
Repeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding
you of what to avoid, I shall speak to you, Ānanda. The truly dedicated will
stand [the test].
Regard him as one who points out treasure, the wise one who seeing your
faults guides you of what to avoid. Stay with this sort of Teacher.
For the one who stays with a Teacher of this sort, things get better, not
worse.
(Reference: MN 122 & DHP 76-77)
In order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher,
would need to help Students uncover unwholesome qualities in the mind and in their life
practice while pointing out the cultivation of wholesome qualities. A Student will need to
put their trust in the Teacher while investigating the areas of improvement the Teacher
identifies and shares with the Student.
In this Teaching from Gotama Buddha, he shares with one of his closest Students Ānanda
that he will not “repeatedly restrain” him, but instead he will guide him in what to avoid in
regards to unwholesome mental, verbal, and bodily conduct along with all the other
Teachings that are needed to experience Enlightenment.
The Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.
“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.
Teacher). The potter would need to form the clay into the ideal object. So The Buddha is
sharing that he is not going to "repeatedly restrain Ānanda” attempting to shape him into
the ideal person. Instead, he will speak to him and guide him letting him make his own
decisions rather than being constantly shaped by The Teacher.
It is a real “test” of the Student’s mind to understand, acknowledge, and improve their life
practice based on a Teacher’s guidance pointing out areas of improvement. The
unEnlightened mind typically is only interested in hearing pleasing and agreeable words
and the ego does not typically enjoy understanding unpleasing and disagreeable words
from others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be
openly understood by the Student rather than allowing the ego of the unEnlightened mind
to feel rejected or disheartened by a Teacher “who points out treasure”. The “treasure”
that a Teacher points out are those areas they see for a Student to improve and further
progress towards the attainment of Enlightenment.
The “test” is that the Student will need to develop the determination, dedication, and
diligence to actively seek guidance for improvement of their life practice. Without
24


conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a
Student would have no ability to attain Enlightenment. Without understanding the
unwholesome qualities that exist in the Student’s mind to eliminate and the wholesome
qualities to cultivate through a Teacher’s guidance, a Student would have no ability to
progress in their practice to the ultimate attainment of a liberated mind.
A Student will need to be inviting and accepting of a Teacher’s guidance in order to
identify areas of improvement and then learn, reflect, and practice Teachings to improve
their life practice. If a Student allows the ego to block the guidance from the Teacher
while feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the
test” of receiving guidance from the Teacher to progress towards Enlightenment.
A Teacher would need to exert a significant amount of time, effort, energy, and resources
to guide a Student to Enlightenment. A Teacher should not ask for any benefits from their
Students, but instead, await what is given as offerings. A Teacher’s only goal should be to
guide a Student to Enlightenment without any personal gain for themselves whatsoever.
So, a Teacher who takes their time, effort, energy, and resources to “point out treasure”
should be regarded as a “wise one who seeing your faults” will help you to learn, reflect,
and practice The Teachings to attain Enlightenment.
The Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not
worse”. As the condition of the mind and one’s life, ”only gets better, not worse” when a
Student is open to understanding guidance from a wise Teacher who kindly and patiently
shares areas for improvement while not seeking any benefit from you - their only goal is to
help you. In this type of relationship with a wise Teacher pointing out areas of
improvement as “treasure” to be appreciated based on the goal of helping you, you
should “stay with this sort of Teacher” as things only “get better, not worse”.
Hearing The Hard Truth - Can Trigger Aversion in One’s Own Mind
When sharing these Teachings with Students, there are times when a Student either asks
a question or makes a statement that a Teacher needs to then respond to, in order to help
them, and all individuals, better understand The Path to Enlightenment.
The response, needs to be honest, straight forward, easy to understand, and “the truth”,
while all being wrapped in loving-kindness and compassion.
Even in doing so, hearing the “hard” truth is oftentimes challenging for a Student and can
leave an individual forming a judgment about the Teacher that is untrue and a
misperception.
For example, recently, I was teaching at the Temple and when explaining that it is unwise
to lie, to tell any type of falsehood, a Student asked me to expound upon this Teaching by
providing an example and asking what I might choose to do in that situation.
When explaining how to handle this situation through The Natural Law of Kamma, based
in The Teachings of The Buddha, a different Student hastily commented “I will never do
that”.
25


My response was along the following:
I shared that each person should feel comfortable to do as they please. That I am not
here to convince them of what they should or should not do. Instead, I am sharing what
would lead to the elimination of craving/desire/attachment, and produce the Enlightened
mental state, where the mind is peaceful, calm, serene, and content with joy. A permanent
mental state.
I mentioned, as part of my answer, that while I understand the Student currently thinks in
the way that they currently do, “that they would never do what I suggested”, I explained
that with deeper thought, reflection, and consideration, they might change their decision
on whether or not they might implement what was suggested.
I also shared, that the reason why their mind is currently experiencing discontentedness
and not experiencing permanent peace and joy, is due to the mind not currently
understanding these Teachings and how an individual would need to eliminate its craving/
desire/attachment to get to that peace and joy. That lying, would never produce a
wholesome result (i.e. wholesome Kamma) as it is based in craving/desire/attachment.
The Student appeared to not like to hear this “hard truth” about their own mind and highly
disagreed with what was being shared.
The unEnlightened mind does not know what it does not know, and it is oftentimes
disinterested in “letting go” of its false beliefs, opinions, views, and unwholesomeness.
This is why the “intention of renunciation” is such an important component of The Path to
Enlightenment and the second factor of The Eight Fold Path, a core and central Teaching
of The Buddha.
So, while a person may be interested in the peacefulness and joy of the Enlightened
mental state, the unEnlightened mind is oftentimes truly complacent and disinterested in
implementing change to improve, walking The Path to Enlightenment, developing this
“better way of life”.
It is very challenging to look inward, realize that one is imperfect, and that there is real
work to be done to improve.
Therefore, when hearing the “hard truth”, an individual could potentially decide to push
away the very Teachings that are going to help them to experience the peace and joy they
aspire to experience. The mind’s craving/desiring to continue to do things the way it
currently does, being disinterested to implement change, can produce painful feelings
within the mind, then as part of “wrong view” one could see the Teacher as the problem,
and choose to exercise aversion, pushing away the very thing that would help them - the
Teacher and The Teachings of The Buddha. Oftentimes, this comes with judgment,
looking down on the Teacher thinking, that somehow, they are rude, impolite, unkind,
unfriendly, or disrespectful. They may even judge them as being egotistical and full of
conceit.
When in reality, what a Teacher is doing, is helping the mind of the Student “awaken” to
the very wisdom that it needs to hear to make progress on The Path to Enlightenment.
But, that wisdom is oftentimes a “hard truth” that the unEnlightened is truly not interested
to hear, and due to the mind’s craving/desire and conceit, the mind experiences painful
26


feelings attributing those to The Teacher, when in reality, they are coming from one’s own
mind.
Therefore, it is much easier for the unEnlightened mind to blame the Teacher for the
arising painful feelings, and judge the Teacher, thinking the Teacher has done something
wrong, bad, unwise, or out of their own conceit.
When in reality, the Teacher did the most loving, kind, and compassionate thing they
could ever do. They shared Teachings with the Student, without any expectation of
anything in return, that are going to help them move beyond what they are currently
thinking and closer to this “better way of life” as taught by The Buddha, a peaceful and
joyful mental state that is permanent. It is just that the Student is not understanding that
“better way of life” and thinking that by the Teacher sharing a “hard truth”, and their mind
being uncomfortable with that truth, that somehow the Teacher has done something
unwise or out of conceit.
It is important to understand, the same things that brought someone to The Path to
Enlightenment, oftentimes, are the same things that will turn an individual away from The
Path to Enlightenment.
What I mean by this is, it is the mind’s cravings/desires/attachments/wants/expectations
that have led to all of one’s own discontentedness, difficulties, struggles, and broken
relationships. The mind’s conceit and lack of wisdom, has led to relationships that are not
harmonious. The mind’s aversion has repeatedly pushed people and situations out of
one’s life without actually addressing the core and central problem rooted deep within the
unEnlightened mind, craving/desire/attachment/wants/expectations, and all the other
pollutions of mind - The Ten Fetters.
Therefore, in a situation where the mind is craving/desiring/wanting/expecting the Teacher
to be a certain way, and they do not meet those expectations, the individual’s mind will
become discontent, attribute those feelings to the Teacher, judge the Teacher, and then
push away the Teacher and The Path to Enlightenment.
This is all unfortunate for the Student, because the very Teachings they need to overcome
the pollutions of mind, are no longer accessible to them based on their unwise choice to
push away The Teachings and a Teacher.
So, I recommend understanding that a Teacher is going to “point out treasure” for their
Students. Value that dedication, time, energy, effort, and commitment that the Teacher is
applying to help you, without any expectation of anything in return. Realize, that no matter
how polite, kind, friendly, and respectful the Teacher is being, when a craving/desire/
attachment is triggered within one’s own mind, those painful feelings are not being
caused by the Teacher but instead, one’s own mind.
Practicing aversion, pushing away the Teacher and The Teachings of The Buddha, is not
going to solve the painful feelings. Instead, it will just ensure they continue.
Hearing the hard truth can trigger aversion in one’s own mind because it is trigging
a craving/desire/attachment to appear perfect, smart, intelligent, or to be talked to
in a specific way.
27


But, the most loving, kind, and compassionate thing a Teacher can do, is give you that
“hard truth” so that you know what is “true reality” and have the opportunity to remedy it,
solve it, eradicate it, and get closer to Enlightenment. And, if an individual chooses that
truth is too hard to bear, due to the painful feelings arising in the mind all caused by the
mind itself, and then one negatively judges the Teacher, due to not being perceived by the
Teacher and other members of The Community in a certain way, ultimately choosing to
walk away from the very help that is going to allow the mind to overcome its challenges,
then at least as a Teacher, they will know, “I did the very best thing I could do for this
individual”.
“I told them the truth”, no matter how hard that was for them to hear, and perhaps,
someday, they might consider what was shared and decide to learn, grow, and
evolve based on that “hard truth".
“I told them the truth” and at least now they can choose whether to walk forward towards
an improved way of life or, they can run away from that challenge and “hard truth”,
deciding to remain in the “unknowing of true reality” with a lack of wisdom, choosing to
stay in the darkness.
The Buddha taught, do "not to shrink back from the struggle”. Because, running away
from a “hard truth” will never lead to Enlightenment, or any kind of improvement in one’s
own life.
Someday, you might hear a “hard truth” from your Teacher. I would like you to
understand, that is being shared with the utmost care, politeness, kindness, friendliness,
and respect. It is being delivered with the utmost love and compassion for you.
As The Buddha shares…
One Who Points Out Treasure
Ānanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly
restraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I
shall speak to you, Ānanda. The truly dedicated will stand [the test].
Regard him as one who points out treasure, the wise one who seeing your faults guides
you of what to avoid. Stay with this sort of Teacher.
For the one who stays with a Teacher of this sort, things get better, not worse.
(Reference: MN 122 & DHP 76-77)
28


Chapter 2
Rare That One Obtains the Human State
Monks, suppose that this great earth had become one mass of water, and a
man would throw a ring with a single hole upon it. An easterly wind would
drive it westward; a westerly wind would drive it eastward; a northerly wind
would drive it southward; a southerly wind would drive it northward. There
was a blind turtle which would come to the surface once every hundred
years. What do you think, Monks, would that blind turtle, coming to the
surface once every hundred years, insert its neck into that ring with a single
hole?
‘It would be rare, Venerable Sir, that that blind turtle coming to surface once
every hundred years, would insert its neck into that ring with a single hole.’
So too, Monks, it is rare that one obtains the human state; rare that a
Tathāgata, an Arahant, a Perfectly Enlightened One arises in the world; rare
that The Teachings and Discipline proclaimed by The Tathāgata shines in the
world.
You have obtained that human state, Monks; a Tathāgata, an Arahant, a
Perfectly Enlightened One has arisen in the world; The Teachings and
Discipline proclaimed by The Tathāgata shines in the world.
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 56.48)
29


In this Teaching from Gotama Buddha, he shares that the arising of a Fully Perfectly
Enlightened Buddha, a Tathāgata, is extremely rare.
It is extremely rare and unique for a Buddha to have arisen in the world, for one to have
obtained the human state during the lifetime of an actual Buddha, and for The Teachings
of a Buddha that lead to Enlightenment to “shine in the world”.
Due to the rare and unique circumstances individuals found themselves in, during the
lifetime of Gotama Buddha, he encouraged them to make an effort to understand The
Four Noble Truths. A Practitioner making the break through to learn, reflect, and practice
The Four Noble Truths will have established “Right View” and be clearly headed in the
direction of Enlightenment, and due to the rare and unique circumstances of having a
Buddha rise, obtaining the human state, and The Teachings shining in the world this
would be the ideal time for a human being to attain Enlightenment as studying with a Fully
Perfectly Enlightened Buddha would be a significant advantage in one’s own ability to
attain Enlightenment.
30


Chapter 3
Consciousness Conditions Name-and-Form
I have said: “Consciousness conditions name-and-form” and this is the way
that should be understood, Ānanda.
...If consciousness were not to come into the mother’s womb, would name-
and-form develop there?
‘No, Venerable Sir.’
Or if consciousness, having entered the mother’s womb, were to be
deflected, would name-and-form come to birth in this life?
‘No, Venerable Sir.’
And if the consciousness of such a tender young being, boy or girl, were
thus cut off, would name-and-form grow, develop, and mature?
‘No, Venerable Sir.’
Therefore, Ānanda, just this, namely consciousness, is the root, the cause,
the origin, the condition of name-and-form.
I have said: “Name-and-form conditions consciousness” and this is the way
that should be understood, Ānanda.
If consciousness did not find a resting-place in name-and-form, would there
subsequently be an arising and coming-to-be of birth, aging, death, and
discontentedness?
‘No, Venerable Sir.’
Therefore, Ānanda, just this, namely name-and-form, is the root, the cause,
the origin, the condition of consciousness.
Thus far then, Ānanda, we can trace birth and decay, death and falling into
other states and being reborn.
31


Thus far extends the way of designation,
Thus far extends the way of concepts,
Thus far is the sphere of understanding,
Thus far the round goes as far as can be discerned in this life.
Namely to name-and-form together with consciousness.
(Reference: DN 15)
In this Teaching from Gotama Buddha, he shares how it is the consciousness “having
entered the mother’s womb” that a “name-and-form” is created. Through existence, a
being will experience "birth, aging, death, and discontentedness”.
This means, that if there is no birth, then there is no aging, death, or discontentedness.
It is because we are constantly reborn taking an existence that beings continually
experience discontentedness. It is not until one trains the mind to attain Enlightenment
that they have eliminated 100% of all discontentedness. In doing so, the mind will be
peaceful, calm, serene, and content with joy - permanently. And, there will be no further
existence because the consciousness has been fully purified through training to attain
Enlightenment.
It is only when there is craving/desire/attachment in the mind that consciousness remains
and continues to experience rebirth. Craving is the fuel that causes rebirth.
If we are not born, then there will be no aging, death, or discontentedness.
32


Chapter 4
Paying Homage to the Six Directions
‘Well, Venerable Sir, how should one pay homage (respect) to the six
directions according to the noble discipline? It would be good if The
Perfectly Enlightened One were to teach me the proper way to pay homage
(respect) to the six directions according to the noble discipline.’
Young Householder, it is by abandoning the four defilements of action, by
not doing evil from the four causes, by not following the six ways of wasting
one’s substance, through avoiding these fourteen evil ways that the Noble
Disciple covers the six directions, and by such practice becomes a
conqueror of both worlds, so that all will go well with him in this world and
the next, and at the breaking-up of the body after death, he will go to a good
destination, a heavenly world.
What are the four defilements of action that are abandoned?
Taking life is one, taking what is not given is one, sexual misconduct is one,
false speech is one.
These are the four defilements of action that he abandons.
What are the four causes of evil from which to refrain?
Evil action springs from craving, it springs from anger (ill will), it springs from
ignorance (unknowing of true reality), it springs from fear.
If the Noble Disciple does not act out of craving, anger (ill will), ignorance
(unknowing of true reality) or fear, he will not do evil from any one of the four
causes.
And which are the six ways of wasting one’s substance that he does not
follow?
Addiction to strong drink and sloth producing drugs (substances that cause
heedlessness) is one way of wasting one’s substance,
33


haunting the streets at unfitting times is one,
attending fairs is one,
being addicted to gambling is one,
keeping unwholesome company is one,
habitual idleness is one.
And how, Householder’s son, does the Noble Disciple protect the six
directions?
These six things are to be regarded as the six directions.
The east denotes mother and father.
The south denotes Teachers.
The west denotes wife and children.
The north denotes friends and companions.
The nadir (down) denotes servants, workers, and helpers.
The zenith (up) denotes Ascetics and Brāhmins.
Duties to Minister to the Eastern Direction
There are five ways in which a son should minister to his mother and father
as the eastern direction.
(He should think:)
(1) Having been supported by them, I will support them.
(2) I will perform their duties for them.
(3) I will keep up the family tradition (craft/business).
(4) I will be worthy of my heritage.
(5) After my parents’ deaths, I will distribute gifts on their behalf.
And there are five ways in which the parents, so ministered to by their son as
the eastern direction, will reciprocate:
(1) they will restrain him from evil,
(2) support him in doing good,
(3) teach him some skill,
(4) find him a suitable wife (life partner), and
(5) in due time, hand over his inheritance to him.
In this way the eastern direction is covered, making it at peace and free from
fear.
34


Duties to Minister to the Southern Direction
There are five ways in which pupils should minister to their Teachers as the
southern direction:
(1) by rising to greet them,
(2) by waiting on them,
(3) by being attentive,
(4) by serving them,
(5) by mastering the skills they teach.
And there are five ways in which their Teachers, thus ministered to by their
pupils as the southern direction, will reciprocate:
(1) they will give thorough instruction,
(2) make sure they have learned what they should have duly learned,
(3) give them a thorough grounding in all skills,
(4) recommend them to their friends and colleagues, and
(5) provide them with security in all directions.
In this way the southern direction is covered, making it at peace and free
from fear.
Duties to Minister to the Western Direction
There are five ways in which a husband should minister to his wife as the
western direction:
(1) by honoring her,
(2) by not disparaging her,
(3) by not being unfaithful to her,
(4) by giving authority to her,
(5) by providing her with adornments.
And there are five ways in which a wife, thus ministered to by her husband as
the western direction, will reciprocate:
(1) by properly organizing her work,
(2) by being kind to the servants,
(3) by not being unfaithful,
(4) by protecting stores, and
(5) by being skillful and diligent in all she has to do.
In this way the western direction is covered, making it at peace and free from
fear.
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Duties to Minister to the Northern Direction
There are five ways in which a man should minister to his friends and
companions as the northern direction:
(1) by gifts,
(2) by kind words,
(3) by looking after their welfare,
(4) by treating them like himself, and
(5) by keeping his word.
And there are five ways in which friends and companions, thus ministered to
by a man as the northern direction, will reciprocate:
(1) by looking after him when he is inattentive,
(2) by looking after his property when he is inattentive,
(3) by being a refuge when he is afraid,
(4) by not deserting him when he is in trouble, and
(5) by showing concern for his children.
In this way the northern direction is covered, making it at peace and free
from fear.
Duties to Minister to the Nadir Direction
There are five ways in which a master should minister to his servants and
workpeople as the nadir (down):
(1) by arranging their work according to their strength,
(2) by supplying them with food and wages,
(3) by looking after them when they are ill,
(4) by sharing special delicacies with them, and
(5) by letting them off work at the right time.
And there are five ways in which servants and workpeople, thus ministered
to by their master as the nadir, will reciprocate:
(1) they will get up before him,
(2) go to bed after him,
(3) take only what they are given,
(4) do their work properly, and
(5) be bearers of his praise and good repute.
In this way the nadir is covered, making it at peace and free from fear.
36


Duties to Minister to the Zenith Direction
There are five ways in which a man should minister to Ascetics and Brāhmins
as the zenith (up):
(1) by kindness in bodily deed (actions),
(2) by kindness in speech,
(3) by kindness in thought (intentions),
(4) by keeping open house for them, and
(5) by supplying their bodily needs.
And the Ascetics and Brāhmins, thus ministered to by him as the zenith, will
reciprocate in six ways:
(1) they will restrain him from evil,
(2) encourage him to do good,
(3) be kind-hearted and compassionate towards him,
(4) teach him what he has not heard,
(5) clarify what he has already heard, and
(6) point out to him the way to heaven.
In this way the zenith is covered, making it at peace and free from fear.
(Reference: DN 31)
In this Teaching from Gotama Buddha, he explains a traditional ritual, through his own
Teachings, that had been performed by the local people for many generations referred to
as “Paying Homage to the Six Directions”. He essentially recasts this ritual to eliminate
the ritualistic aspects of “Paying Homage to the Six Directions” and instead, guides and
encourages Students to practice Teachings that will produce wholesome benefits for their
life (i.e. wholesome Kamma).
Each direction identifies a different group of people whom a Practitioner should honor and
respect.
The east identifies the parents or caregivers as these are individuals who bring us up and
show us the world providing countless necessities to sustain our life. It is not easy to
repay one’s caregivers for the tireless efforts they apply to help us come into the world
getting started in the right direction with guidance and wisdom to improve our life.
The south identifies Teachers who share their knowledge to help us improve our life.
Whether it be a school Teacher, a Teacher who shared a unique skill, or even a Teacher
who is sharing these Teachings with you. Without Teachers who are willing to patiently
share their knowledge, humanity would quickly crumble. It is only when we are polite,
kind, friendly, and respectful to Teachers that we are then able to continue to see
individuals willing to teach providing us with knowledge to improve our life.
37


The west identifies wife (life partners) and children as these are individuals who help to
support us in our life providing motivation and encouragement to do wholesome deeds in
the world.
The north identifies friends and companions as with good wholesome friends and
companions, an individual can be influenced in wholesome ways to continue their journey
towards the Enlightened mental state.
The nadir (down) identifies servants, workers, helpers (employees) as these individuals
help one to accomplish their goals and objectives. With wholesome relationships between
an employer and employees, the team can be predicted to create success and continue
their success as a team.
The zenith (up) identifies Ascetics (Ordained Practitioners) and Brāhmins (Priests) who are
the individuals that are taking the responsibility to lead a purified life then sharing The
Teachings with Household Practitioners to be able to learn, reflect, and practice
Teachings to improve their own life on The Path to Enlightenment. It is through having
polite, kind, friendly, and respectful relationships with this group of individuals that a
person can be predicted to continue to learn and develop their life practice through a
strong foundation in these Teachings.
Gotama Buddha provides guidance for how we should practice virtuous behavior or
wholesome moral conduct towards each of these groups of people and through doing so,
one would accomplish wholesome outcomes (i.e. wholesome Kamma).
Through being impolite, unkind, unfriendly, or disrespectful to our caregivers, Teachers,
life partners and children, friends and companions, employees, and those who share
these Teachings, an individual would find it impossible to attain Enlightenment. An
individual would struggle through life as they would not have the guidance needed to
develop a solid foundation in these Teachings.
This Teaching from Gotama Buddha provides all of us basic virtuous moral conduct that
can be practiced to ensure the best possible wholesome outcomes with all of these
important groups of people whom we need in our life and rely on for beneficial results (i.e.
wholesome Kamma).
Detailed explanation on practicing True Love: Love Without Attachment is available in
Chapter 15 of this same book series found in the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
38


Chapter 5
Four Worthy Deeds to Be Undertaken with Wealth
Householder, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple undertakes four worthy deeds.
What four?
(1) Here, Householder, with wealth acquired by energetic striving, amassed
by the strength of his arms, earned by the sweat of his brow, righteous
wealth righteously gained, the Noble Disciple makes himself content and
pleased and properly maintains himself in contentedness; he makes his
parents content and pleased and properly maintains them in contentedness;
he makes his wife and children, his slaves, workers, and servants content
and pleased and properly maintains them in contentedness; he makes his
friends and companions content and pleased and properly maintains them in
contentedness.
This is the first case of wealth that has gone to good use, that has been
properly utilized and used for a worthy cause.
(2) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple makes provisions against the losses
that might arise from fire, floods, Kings, thieves, or displeasing heirs; he
makes himself secure against them.
This is the second case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
(3) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple makes the five offerings: to relatives,
guests, ancestors, the King, and the deities.
This is the third case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
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(4) Again, with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained, the Noble Disciple establishes an uplifting offering of
alms (a donation) — an offering that is heavenly, resulting in contentedness,
conducive to heaven — to those Ascetics and Brāhmins who refrain from
intoxication and heedlessness, who are settled in patience and gentleness,
who tame the mind, calm the mind, and train the mind for Nibbāna
(Enlightenment).
This is the fourth case of wealth that has gone to good use, that has been
properly employed and used for a worthy cause.
These, Householder, are the four worthy deeds that the Noble Disciple
undertakes with wealth acquired by energetic striving, amassed by the
strength of his arms, earned by the sweat of his brow, righteous wealth
righteously gained.
But when anyone exhausts wealth on these four worthy deeds, that wealth is
said to have gone to good use, to have been properly used, to have been
utilized for a worthy cause.
(Reference: AN 4.61)


In this Teaching from Gotama Buddha, he shares how a Student who is practicing these
Teachings closely (Noble Disciple) would use wealth for wholesome purposes rather than
for selfish desires.
He provides guidance in how one can ensure they are applying wealth towards
wholesome activities that will produce wholesome results (i.e. wholesome Kamma).
Each of the “four worthy deeds” would ensure a Practitioner is attending to their “needs”
and not their “wants”. Through the mind chasing its wants, an individual can oftentimes
become wasteful and irresponsible with the wealth they are acquiring. In doing so, one
would find it difficult to sustain their life and provide for those who need their support.
(1) First, Gotama Buddha encourages us to ensure we have attended to our own needs.
He explains that a Practitioner should “make himself content and pleased and properly
maintains himself in contentedness”. An individual needs five (5) basic necessities to
sustain life. Food, water, clothing, shelter, and medical care is what is needed to sustain
human life. Having these five (5) necessities taken care of, a wise Practitioner would then
look to ensure they have taken care of their other responsibilities rather than use wealth
unwisely through wasteful or irresponsible spending.
Parents, life partners, children, employees, friends, and companions are the next on the
list of individuals The Buddha suggests one should ensure are taken care of with the
basic necessities to sustain life. These are the individuals that are closest to you and
ensure your success and continued growth of your wealth. Without ensuring these
individuals are well cared for, one would find it extremely difficult to continue their
40


success in the world acquiring income to sustain your life. Ensuring one’s parents, life
partners, children, employees, friends, and companions are all cared for and well
established in contentedness through having the basic necessities to sustain life, a
Practitioner can then continue to be met with success in their professional life.
(2) Second, Gotama Buddha encourages us to ensure we have protected our wealth from
events that could significantly affect our wealth or growth of wealth. Disasters such as fire
and floods could wipe away one’s wealth should they not have adequate protection. In
today’s society, this might include properly allocating wealth towards institutions that are
capable of overseeing one’s wealth and helping it to grow. This might include a bank,
financial institution, insurance, safety deposit vaults, or other ways to protect one’s
wealth.
Protecting one’s wealth from Kings could be looked upon as ensuring one has made
proper decisions towards allocating money based on government laws to pay one’s fair
share of taxes. Should a Practitioner choose not to allocate wealth towards the support of
government services, the community would gradually crumble creating an environment
that is not supportive of continued growth for humanity.
Protecting one’s wealth from thieves would be to ensure there are safeguards in place
that a thief would be unable to wipe out one’s wealth through stealing. During Gotama
Buddha’s lifetime, life was very basic compared to today’s standards. It would not be
uncommon for someone to store their money in their home and for a thief to potentially
cause a family ruin through stealing their accumulated money stored in just one central
location. Today, we have many ways to ensure that one is well protected from scams and
thieves who are looking to steal from you and your family. When one has applied good
practices to protect one’s wealth, the mind can reside peaceful knowing that a thief is
unable to wipe out your family’s savings.
Protecting one’s wealth from displeasing heirs might include ensuring one has a will that
documents what should and should not happen to your wealth upon death while ensuring
your relatives are well aware of how you have allocated your wealth upon your death.
Through clear communication in a written will and communicating with relatives prior to
death, there will be no surprises upon your death and your wealth will not meet with hotly
contested legal battles after your death. Through a properly formed will and thorough
communication, a Practitioner can ensure a family is not divided and separated based on
surprises at the time of death.
(3) Third, Gotama Buddha encourages us to ensure we have made offerings to relatives,
guests, ancestors, the King (Government), and deities. This would help to further ensure
one has shared their wealth with individuals who have close proximity to you and your
wealth would help to provide beneficial outcomes (i.e. wholesome Kamma). Relatives and
guests are individuals who you will need to ensure are cared for while visiting your home.
This does not necessarily need to include the giving of money but might include offering
food and water to provide for comfort during a visit to your home.
Today, we pay regular taxes to the government ensuring we are paying our fair share. I am
unsure exactly how Gotama Buddha would have suggested one share wealth with deities
as he did not teach any rites, rituals, ceremonies, or worship of deities. I suggest one
could disregard any interest to share one’s wealth with deities as there are many other
wholesome uses that would provide more wholesome results.
41


(4) Fourth, Gotama Buddha encourages us to ensure we make offerings to Ascetics
(Ordained Practitioners) and Brāhmins (Priests) as these are the individuals who are
leading a purified holy life to the highest degree. Through sharing wealth with Ascetics
and Brāhmins in the community, one is ensuring these wholesome Teachings make their
way into your community for the benefit of you and others. It is only through the practice
of generosity that these Teachings will continue to be supported throughout humanity and
continue to have the ability to positively influence our lives through more and more people
learning, reflecting, and practicing these Teachings.
Notice that while Gotama Buddha lived his life after the Royal Palace through the
generosity and kindness of Household Practitioners making offerings, he placed himself
as last who you should share your wealth. While it is important that these Teachings are
supported in the world, he shared three (3) other worthy deeds to allocate wealth, with his
own cause to share these Teachings as being last.
During Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept money
as an offering. It was only food, water, clothing, shelter, and medical care that was offered
to sustain his life and the life of those who were his closest Students - the Ordained
Practitioners. This helped Ordained Practitioners to eliminate craving/desire/attachment
to wealth.
Offerings to Teachers who are sharing these Teachings does not need to be exclusively
monetary offerings. While financial support is needed to provide the freedom to produce
resources for the continued sharing of these Teachings, a Student can also offer food,
water, clothing, shelter, medical care, books, and other supplies along with your time,
effort, and energy to support the continued sharing of these Teachings.
Many of us are interested in helping improve the world but lack the wisdom of how to
accomplish that goal. It is the wisdom found in these Teachings that will help all of
humanity to create a kinder and more peaceful society. Through supporting Teachers who
are sharing these Teachings, you can ensure that you and others will continue to learn
and progress through developing a solid foundation in these Teachings. You are only
receiving these Teachings now due to the generosity and support provided by countless
individuals over the past 2,500 years. Any offerings you make to support these Teachings
will then ensure these Teachings are available for future generations just like they are
being made available to you.
If regular and continued donations to Teachers that assist them in sustaining their life and
to provide the needed resources to share these Teachings were not provided, all of
humanity would be lost and unable to develop their life practice to experience
Enlightenment. The world would continue to become a darker place to exist. It is only
when Practitioners choose to provide regular and consistent ongoing support that a
Teacher is then able to sustain their life with the basic necessities of life and then direct
their effort and energy towards sharing the wisdom of these Teachings with you.
42


Please support those who are sharing these Teachings into the world who you observe
are doing so through virtuous moral conduct. Using discernment (wise decision making) a
Practitioner can practice generosity to share their wealth with those “who refrain from
intoxication and heedlessness, who are settled in patience and gentleness, who tame the
mind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.
Through supporting these individuals with your donations of time, effort, energy, and
resources you will be helping all of humanity.
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Chapter 6
Repaying One’s Mother and Father
Monks, there are two persons that cannot easily be repaid.
What two?
One’s mother and father.
Even if one should carry about one’s mother on one shoulder and one’s
father on the other, and (while doing so) should have a life span of a hundred
years, live for a hundred years; and if one should attend to them by anointing
them with balms, by massaging, bathing, and rubbing their limbs, and they
even void their urine and excrement there, one still would not have done
enough for one’s parents, nor would one have repaid them.
Even if one were to establish one’s parents as the Supreme Lords and Rulers
over this great earth abounding in the seven treasures, one still would not
have done enough for one’s parents, nor would one have repaid them.
For what reason?
Parents are of great help to their children; they bring them up, feed them,
and show them the world.
But, Monks, if, when one’s parents lack confidence, one encourages, settles,
and establishes them in confidence; if, when one’s parents are
unwholesome, one encourages, settles, and establishes them in virtuous
behavior (moral conduct); if, when one’s parents are selfish, one encourages,
settles, and establishes them in generosity; if, when one’s parents are
unwise, one encourages, settles, and establishes them in wisdom: in such a
way, one has done enough for one’s parents, repaid them, and done more
than enough for them.
(Reference: AN 2.33)


In this Teaching from Gotama Buddha, he shares a Teaching of how a Practitioner should
have only the deepest respect and gratitude for their parents.
We are born into the world to parents who provide us care or needs to sustain life. In
some situations, our parents may lack the understanding or ability to guide us in the way
that we expect. The expectations we have of our parents, what they should be and how
they should function as our parents, can cause us to be discontent and have a strained
relationship at best.
It is important to understand that our parents gave us life. They brought us into the world
and provided the care needed to sustain our life. These actions alone require tireless
effort. This same Teaching can be applied to grandparents, non-biological parents, and
the full range of caregivers who contributed to your up bringing and care from infancy to
adulthood.
What Gotama Buddha is sharing here is that parents provide great help to their children to
“bring them up, feed them, and show them the world”. The amount of work and effort
involved in just clothing, feeding, bathing, and guiding children in the world is exhaustive.
Our parents do not always have the training or wisdom to guide us in the way that we
“want” to be guided. Our obligations and expectations of our parents can leave us feeling
abandoned, left out, or unloved. But these are just the feelings and emotions we have
assigned to the lack of our parents meeting our own obligations and expectations we set
for them. This is most likely not how our parents actually feel towards us.
If a child can be appreciative of the fact that our parents went through extensive and
exhaustive efforts to bring us into the world and sustain our life, the way we repay an
unwise parent, is to, when we are ready, provide them encouragement in virtuous
behavior, generosity, and wisdom. In this way, then we have done enough for our parents.
If we have gained wisdom and understanding that can help our parents to realize a better
life, we need to find humble ways to share that wisdom with our parents and provide
them guidance in these Teachings that will improve their life as repayment for the
guidance they gave us as a child, and do so without attachment to the outcome.
Our parents are rarely going to meet the expectations we have of a “perfect parent”. If we
eliminate the expectations (i.e. the attachments), and understand we have the parents we
have and then be thankful for the life that they have given us, then perhaps we can
eliminate whatever expectations we have and provide them unconditional “true love” that
guides them in virtuous behavior, generosity, and wisdom.
This requires that we are learning and practicing these Teachings so that we can more
readily provide the wisdom that our parents would need, to improve the quality of the
mind based on our intimate understanding of The Teachings and how to practice them.
We need to lead by example through a well established practice of these Teachings.
Detailed explanation on practicing True Love: Love Without Attachment is available in
Chapter 15 of this same book series found in the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
45


Chapter 7
Affection and Hatred are Born
(1) Affection born from affection
Here, Monks, one person is desirable, lovable, and agreeable to another.
Others treat that person in a way that is desirable, lovable, and agreeable. It
occurs to the latter: Others treat that person who is desirable, lovable, and
agreeable to me in a way that is desirable, lovable, and agreeable.
He thus feels affection for them. It is in this way that affection is born from
affection.
(2) Hatred born from affection
Here, Monks, one person is desirable, lovable, and agreeable to another.
Others treat that person in a way that is undesirable, unlovable, and
disagreeable. It occurs to the latter: Others treat that person who is
desirable, lovable, and agreeable to me in a way that is undesirable,
unlovable, and disagreeable.
He thus feels hatred for them. It is in this way that hatred is born from
affection.
(3) Affection born from hatred
Here, Monks, one person is undesirable, unlovable, and disagreeable to
another. Others treat that person in a way that is undesirable, unlovable, and
disagreeable. It occurs to the latter: Others treat that person who is
undesirable, unlovable, and disagreeable to me in a way that is undesirable,
unlovable, and disagreeable.
He thus feels affection for them. It is in this way that affection is born from
hatred.
46

(4) Hatred born from hatred
Here, Monks, one person is undesirable. unlovable, and disagreeable to
another. Others treat that person in a way that is desirable, lovable, and
agreeable. It occurs to the latter: Others treat that person who is undesirable,
unlovable, and disagreeable to me in a way that is desirable, lovable, and
agreeable.
He thus feels hatred for them. It is in this way that hatred is born from hatred.
(Reference: AN 4.200)


In this Teaching from Gotama Buddha, he shares how a person can develop either
affection or hatred for others based on how they treat someone that one has affection or
hatred towards.
(1) “Affection born from affection” is when you consider Person A to be “desirable,
lovable, and agreeable” and others consider Person A to be “desirable, lovable, and
agreeable”. Therefore, you feel affection for others because they and you both have
affection for the same Person A. Your affection for others is born out of the affection you
have for Person A while others have affection for Person A.
(2) “Hatred born from affection” is when you consider Person A to be “desirable, lovable,
and agreeable” and others consider Person A to be “undesirable, unlovable, and
disagreeable”. Therefore, you feel hatred for others because they have hatred for Person
A. Your hatred for others is born out of the affection you have for Person A while others
have hatred for Person A.
(3) “Affection born from hatred” is when you consider Person A to be “undesirable,
unlovable, and disagreeable” and others consider Person A to be “undesirable, unlovable,
and disagreeable”. Therefore, you feel affection for others because they have hatred for
Person A. Your affection for others is born out of the hatred you have for Person A while
others have hatred for Person A.
(4) “Hatred born from hatred” is when you consider Person A to be “undesirable,
unlovable, and disagreeable” and others consider Person A to be “desirable, lovable, and
agreeable”. Therefore, you feel hatred for others because they have affection for Person
A. Your hatred for others is born out of the hatred you have for Person A while others
have affection for Person A.
This Teaching helps a Practitioner understand how you may form perceptions about
others based on how they feel about people close to you. The unEnlightened mind will
oftentimes form perceptions and opinions through judgment of others causing difficult
relationships based on how others feel about those close to you, especially if the mind is
attached to Person A.
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A wise Practitioner who is practicing Right Mindfulness (awareness of mind) can observe
when feelings arise in the mind being influenced by how others feel about those close to
you. You should apply Right Effort to cut off any feelings of hatred and arise loving-
kindness even when others have hatred towards people who are close to you.
There is no benefit in holding on to hatred towards others for any reason. Hatred is not
eliminated through hatred but instead, hatred is eliminated through loving-kindness.
It is important to ensure you have wholesome friends and associates both personally and
professionally as you develop your life practice. Ensuring you are making wise decisions
of who to involve in your life can significantly improve and influence the mind towards
Enlightenment while creating wholesome outcomes in your life.
Allowing yourself to accumulate unwholesome friends and associates would only result in
unwholesome influences that would detract and distract you from The Path to
Enlightenment. One can, without arrogance or judgment, decide to only involve
themselves with wholesome friends and associates both personally and professionally.
Together, with wise decision making, you will find more opportunities and better
outcomes in your life through the collective wholesome decisions that wholesome friends
and associates can create together.
This Teaching is helping Practitioners understand that there is no benefit in allowing the
mind to be influenced by others opinions but instead, one should reside with loving-
kindness and compassion for all beings.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
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Chapter 8
The Foremost, the Best, the Distinguished, the
Supreme, and the Finest Householder
Householder, the one enjoying sensual pleasures who seeks wealth
righteously, without violence, and makes himself joyful and pleased, and
shares it and does meritorious deeds, and uses that wealth without being
tied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it
and understanding the escape - he may be praised on four grounds.
The first ground on which he may be praised is that he seeks wealth
righteously, without violence.
The second ground on which he may be praised is that he makes himself
joyful and pleased.
The third ground on which he may be praised is that he shares the wealth
and does meritorious deeds.
The fourth ground on which he may be praised is that he uses that wealth
without being tied to it, obsessed with it, and blindly absorbed in it, seeing
the danger in it, and understanding the escape.
This person who enjoys sensual pleasures may be praised on these four
grounds.
This, Householder, is the foremost, the best, the distinguished, the supreme,
and the finest kind of person who enjoys sensual pleasures.
Just as from a cow comes milk, from milk curd, from curd butter, from butter
ghee, and from ghee comes cream-of-ghee, which is reckoned the foremost
of all these, so too, this kind of person who enjoys sensual pleasures is the
foremost, the best, the distinguished, the supreme, and the finest of all those
who seek wealth righteously, without violence, and having obtained it, makes
himself joyful and pleased; and shares the wealth and does meritorious
deeds; and uses that wealth without being tied to it, obsessed with it, and
blindly absorbed in it, seeing the danger in it, and understanding the escape.
(Reference: AN 10.91)