Household Practitioners

When One Sees One’s Wrongdoing as a Wrongdoing Make Apologies for It in Accordance with The Teachings

(An example of King Ajātasattu who killed his own father)

‘...as I was, in that I for the sake of the throne deprived my father 'Wrongdoing overcame me, Fortunate One, foolish, having done wrong and wicked as I was, in that I for the sake of the throne deprived my father, that good man and just King, of his life. May The Perfectly Enlightened One accept my confession of my evil (unwholesome) deed that I may restrain myself in the future!’

Indeed, Sir, wrongdoing overcame you when you deprived your father, that good man and just King, of his life. But since you have acknowledged the wrongdoing and confessed it as is right, we will accept it. For he who acknowledges his wrongdoing as such and confesses it for betterment in the future, will grow in The Noble Discipline.

(Reference: DN 2)

How to Behave Towards Monks

Monks, whenever virtuous (practicing moral conduct) monastics come to a home, the people there generate much merit on five grounds.

What five?

(1) When people see virtuous (practicing moral conduct) monastics come to their home and they arouse hearts of confidence [toward them], on that occasion that family is practicing the way conducive to heaven.

(2) When people rise, pay homage (respect), and offer a seat to virtuous (practicing moral conduct) monastics who come to their home, on that occasion that family is practicing the way conducive to birth in high families.

(3) When people remove the stain of selfishness toward virtuous (practicing moral conduct) monastics who come to their home, on that occasion that family is practicing the way conducive to great influence.

(4) When, according to their means, people share what they have with virtuous (practicing moral conduct) monastics who come to their home, on that occasion that family is practicing the way conducive to great wealth.

(5) When people question virtuous (practicing moral conduct) monastics who come to their home, make inquiries about The Teachings, and listen to The Teachings, on that occasion that family is practicing the way conducive to great wisdom.

Monks, whenever virtuous (practicing moral conduct) monastics come to a home, the people there generate much merit on these five grounds.

(Reference: AN 5.199)

An Outcast of a Household Practitioner

Monks, possessing five qualities, a Household Practitioner is an outcast of a Household Practitioner, a stain of a Household Practitioner; the last among Household Practitioners.

What five?

(1) He is devoid of confidence;

(2) he is immoral (unwholesome);

(3) he is superstitious and believes in auspicious signs, not understanding Kamma;

(4) he seeks outside here for a person worthy of offerings; and

(5) he first does [meritorious] deeds there.

Possessing these five qualities, a Household Practitioner is an outcast of a Household Practitioner, a stain of a Household Practitioner, the last among Household Practitioners.

(Reference: AN 5.175)

A Brilliant of a Household Practitioner

Monks, possessing five qualities, a Household Practitioner is a brilliant Household Practitioner, a gem of a Household Practitioner, a fine flower of a Household Practitioner.

What five?

(1) He is endowed with confidence;

(2) he is virtuous (practicing moral conduct);

(3) he is not superstitious and does not believe in auspicious signs, understanding Kamma;

(4) he does not seek outside here for a person worthy of offerings; and

(5) he first does [meritorious] deeds here.

Possessing these five qualities, a Household Practitioner is a brilliant Household Practitioner, a gem of a Household Practitioner, a fine flower of a Household Practitioner.

(Reference: AN 5.175)

Benefits of the Act of Giving

But here, Student, some man or woman gives food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling, and lamps to Ascetics or Brāhmins.

Because of performing and undertaking such action, on the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.

But if instead he comes back to the human state, then wherever he is reborn he is wealthy.

This is the way, Student, that leads to wealth, namely, one gives food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling, and lamps to Ascetics or Brāhmins.

(Reference: MN 135)

When Unwholesome Monks Are Strong Wholesome Monks Are Weak

Monks, when robbers are strong, Kings are weak. At that time the King is not at ease when re-entering [his capital], or when going out, or when touring the outlying provinces. At that time Brāhmins and Householders, too, are not at ease when re-entering [their towns and villages], or when going out, or when attending to work outside.

So too, when unwholesome Monks are strong, wholesome Monks are weak. At that time the wholesome Monks sit silently in the midst of The Community, or they resort to the outlying provinces. This is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of heavenly beings and human beings.

Monks, when Kings are strong, robbers are weak. At that time the King is at ease when re-entering [his capital], and when going out, and when touring the outlying provinces. At that time Brāhmins and Householders, too, are at ease when re-entering [their towns and villages], and when going out, and when attending to work outside.

So too, when wholesome Monks are strong, unwholesome Monks are weak. At that time the unwholesome Monks sit silently in the midst of The Community, or they depart for other regions. This is for the welfare of many people, for the peacefulness of many people, for the good, welfare, and peacefulness of many people, of heavenly beings and human beings.

(Reference: AN 2.39)

Ways to Eliminate Unwholesome People

(The Perfectly Enlightened One told the Brāhmin Kūțadanta about the story of the King Mahāvijita calling his chaplain to instruct him on how to make a great sacrifice.)

The chaplain replied: Your Majesty’s country is overrun by thieves. It is severely damaged; villages and towns are being destroyed; the countryside is infested with criminals. If Your Majesty were to tax this region, that would be the wrong thing to do. Suppose Your Majesty were to think: ‘I will get rid of this disease of robbers by executions and imprisonment, or by confiscation, threats, and punishment by sending them away from the country,’ the disease would not be properly ended. Those who survived would later harm Your Majesty’s country.

However, with this plan you can completely eliminate the disease.

To those in the Kingdom who are engaged in cultivating crops and raising cattle, let Your Majesty distribute grain and food for livestock; to those in trade, give capital; to those in government service assign proper living wages.

Then those people, being intent on their own occupations, will not harm the Kingdom. Your Majesty’s revenues will be great; the land will be tranquil and not overrun by thieves; and the people, with joy in their hearts, playing with their children, will reside in open houses.

(Reference: DN 5)

The Monks of Kosambī

At that time a certain Monk accused another Monk that he had fallen into a wrongdoing and did not see that wrongdoing as a wrongdoing.

He and a group of Monks who took part with this Monk carried out a (formal) act of suspension against that specific Monk for not seeing the wrongdoing.

Then there were also a group of Monks who took the side of the suspended Monk and sided with him. The Community of Monks was divided. They could not carry out the observance together.

Now at that time Monks, causing fights, causing arguments, falling into disputes in the dining hall in the middle of the house, behaved unsuitably towards one another in actions, in speech; they came to blows...

Having expressed disapproval of them, having given reasoned talk, The Perfectly Enlightened One addressed the Monks, saying: …

Enough, Monks; no arguments, no fights, no contention, no disputing.

When he had spoken thus, a certain Monk who spoke what was not The Teachings spoke thus to The Perfectly Enlightened One: “Venerable Sir, let The Perfectly Enlightened One, the Master of The Teachings wait; Venerable Sir, let The Perfectly Enlightened One, unconcerned, live intent on residing in ease here and now; we will be (held) accountable for this argument, fight, contention, disputing.”

And a second time The Perfectly Enlightened One spoke thus to these Monks:

Enough, Monks; no arguments, no fights, no contention, no disputing.

And a second time the Monk who spoke what was not The Teachings spoke thus to The Perfectly Enlightened One: “Venerable Sir, let The Perfectly Enlightened One, the Master of The Teachings wait; Venerable Sir, let The Perfectly Enlightened One, unconcerned, live intent on residing in ease here and now; we will be (held) accountable for this argument, fight, contention, disputing.”

Then The Perfectly Enlightened One addressed the Monks setting Prince Dīghāvu’s story as an example. Brahmnadatta, the King of Kāsi, had done him much mischief. He had killed the Prince’s parents. As Prince Dīghāvu had opportunity to show his anger by killing Brahmnadatta, the King of Kāsi, he thought of his father’s last words.

Do not you, dear Dīghãvu, look far or close for, dear Dīghāvu, angry moods are not calmed by anger: angry moods, dear Dīghãvu, are calmed by non-anger.

[‘do not look far’ means: do not bear anger long.] [‘do not look close’ means: do not hastily break with a friend.]

Thus the life of Brahmadatta, the King of Kāsi, was granted by Prince Dīghāvu.

Then Brahmadatta, the King of Kāsi gave back the Prince’s troops and vehicles and territory and storehouses and barns of grain, and he gave him his daughter.

Now, Monks, if such is the patience and gentleness of Kings who wield the scepter, who wield the sword, herein, Monks, let your light shine forth so that you who have gone forth in these Teachings and discipline which are thus well taught may be equally patient and gentle.

But none of these Monks listened to The Perfectly Enlightened One.

Then The Perfectly Enlightened One, having dressed in the morning, taking his bowl and robe, entered Kosambī for almsfood; having walked for almsfood in Kosambī, bringing back his alms bowl after his meal, having packed away his lodging, taking his bowl and robe and standing in the midst of The Community, he spoke these verses:

When all together they shout out, none feels unwise, though The Community is divided, one might think otherwise.

With wandering wisdom, the wise one understands all the field of talk; with mouths wide open to full extent, what leads them on they know not.

They who (in thought) argue this: That man has abused me, has hurt, has defeated me, has me devastated: these angers not calmed.

They who do not argue this: That man has abused me, has hurt, has defeated me, has me devastated: in them anger is calmed.

No, not by anger are angry moods calmed here (and) at any time, but by non-anger are they calmed: this is an (ageless) endless natural law.

People do not understand that here we are confused (in life, in time), but they who herein do understand, thereby their fights are calmed.

Criminals who injure and kill, steal cattle, horses and wealth, who plunder the countryside; for there is unity.

Why should there not be for you?

If one finds a friend with whom to go forward fascinated in the well-residing (of these Teachings), appropriately, surmounting dangers one and all, with joy go forward with him mindfully.

Finding none appropriate with whom to go forward, none in the well-residing fascinated (in these Teachings), as King quits the conquered country, go forward lonely as a bull-elephant in an elephant jungle.

Better to go forward one alone, there is no companionship with the unwise. Go forward lonely, unconcerned, doing no evil as a bull-elephant in an elephant-jungle.

Then The Perfectly Enlightened One, having spoken these verses as he was standing in the midst of The Community, approached Bālakalonakāra village, and the Eastern Bamboo Grove. Along the way he had met a few of his senior disciples. Walking on tour in due course he arrived at Pārileyya. The Perfectly Enlightened One stayed there at Pārileyya in the Guarded Woodland Thicket at the root of the lovely sāl-tree. There was a large bull-elephant named Pārileyya approached The Perfectly Enlightened One. Having approached, he set out by means of his trunk drinking water for The Perfectly Enlightened One and water for washing, and he kept the grass down.

Then The Perfectly Enlightened One set out on tour for Sāvatthi.

… Then the Household Practitioners of Kosambī thought: “These masters, the Monks of Kosambī, have done us much mischief: The Perfectly Enlightened One is departing, harassed by these; come, we should neither greet the masters, the Monks of Kosambī, nor should we stand up before them, nor should we greet them with joined palms or perform the proper duties; we should not appreciate, respect, admire or honor them, and neither should we give them almsfood when they come (to us); thus they, when they are neither appreciated, respected, admired nor honored by us, will depart unappreciated, or they will leave The Community, or they will restore friendly relations for themselves to The Perfectly Enlightened One.

Then the Monks of Kosambī, as they were not being appreciated, respected, admired or honored by the Household Practitioners of Kosambī,, spoke thus: ‘Come now, you Venerable Sirs, let us, having gone to Sāvatthī, settle this moral question in The Perfectly Enlightened One’s presence.’ Then the Monks of Kosambī,, having packed away their lodgings, taking their bowls and robes, approached Sāvatthi.

Then in due course the Monks of Kosambī, arrived at Sāvatthi. They agreed to stop the dispute. The Monk who had been suspended agreed that there was a wrongdoing and he had fallen. Those Monks who were taking the side of the suspended (one) restored that Monk.

Since Monks, that Monk has fallen and was suspended but see and is restored well then, Monks, achieve harmony in The Community for settling that case. And thus, Monks, should it be achieved: One and all should gather together, ... If the achieving of harmony in The Community for settling this case is pleasing to the Venerable Ones, they should be silent; he to whom it is not pleasing should speak. Harmony in The Community for settling that case is achieved by The Community. Arguments in The Community are put down, fighting in The Community is put down. It is pleasing to the Venerable Ones; therefore they are silent... Observance may be carried out at once, the training guidelines recited.

(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)

When One Sees One’s Wrongdoing as a Wrongdoing Make Apologies for It in Accordance with The Teachings

In this Teaching from Gotama Buddha, he shares how a Practitioner needs to be honest and objective with their own life practice to be able to observe when you are not practicing The Eight Fold Path towards the attainment of Enlightenment.

Being able to objectively observe where one is not practicing these Teachings is highly important to your progress on The Path to Enlightenment. This Path is an independent journey where Teachers are available for guidance but, it is the responsibility of each individual Practitioner to learn, reflect, and practice The Teachings so that they will be able to have confidence in knowing when they are and are not practicing these Teachings.

In this way, each Practitioner is developing their wisdom, moral conduct, and mental discipline, so that, they can observe areas for improvement and seek guidance for improvement. The Path to Enlightenment is not about others forcefully telling you where you are or are not practicing these Teachings. This Path is not about others judging you and pointing out to you where your practice needs improvement. Instead, The Path to Enlightenment is for you to learn, reflect, and practice while seeking guidance with a Teacher. In doing so, you can develop your wisdom to deeply understand The Teachings, in such a way, that you will be able to easily observe areas of wrongdoing and then apply effort to improve your practice.

Progress on The Path to Enlightenment will be gradual and you will have mistakes along the way. This is part of the learning process. It is when the mind is struggling the most and mistakes are made that one has the opportunity to learn and grow in developing their life practice through gaining increased levels of wisdom. No Practitioner can practice these Teachings perfectly from the beginning or within a short period of time. It takes time, effort, and energy to apply diligence to learning, reflecting, and practicing that one can gradually build up their life practice. As you make mistakes and experience decisions the mind has made where there is wrongdoing, take time to observe the areas for improvement, gain wisdom, and aim to improve for the future. Through using the time of wrongdoing to gain wisdom, a Practitioner can ensure they understand how to improve and are less likely to have those same challenges in the future.

With that said, there are certain challenges that will linger and require long term effort to improve. Understand that sometimes, multiple mistakes are needed before the wisdom of your wrongdoing is understood and you are able to make improvements. If you put pressure on yourself or others to improve instantly, this will only lead to discontentedness.

This Path is an independent journey where you will make plenty of mistakes and, in doing so, there will be plenty of wisdom for you to understand to help you improve. Having a Teacher to seek guidance from during these times and others, is highly important. The mind will have a tendency to “beat itself up” thinking negatively as if you are so horrible for any specific mistake or wrongdoing. But, anyone who has attained Enlightenment did not start out perfect, including a Buddha.

The way that we grow and evolve is through making mistakes and learning from those mistakes. A Teacher should be polite, kind, friendly, respectful, and patient to help guide you towards improvements. Again, anyone who is Enlightened has, most likely, already experienced all that you are experiencing and will have guidance to help you move past the challenges you face towards improved results. You just need to decide to reach out for guidance and support, not being shy or embarrassed by your mistakes. Instead, admitting them to yourself and your Teacher so that you are then in a position to learn and grow. Even when, especially when, there are repeated mistakes or wrongdoing of the same type. You should only ever receive polite, kind, friendly, respectful, and patient guidance from an Enlightened Teacher. If this is not your experience, it is best to find a new Teacher who can be understanding to listen and provide guidance to help you without any judgment or criticism but only, helpful guidance through supportive, encouraging, and motivating guidance in these Teachings.

As you can see in this Teaching, one of The Buddha’s Students admits to him that he murdered his father. The Buddha listens, understands, and provides guidance. He does not judge the Student, push him away, or otherwise disparage the Student for his past conduct. Instead, The Buddha chooses to focus on ensuring the Student has the needed wisdom to ensure they do not repeat the same mistakes in the future. This is how a Teacher should conduct themselves with their Students and how Students should conduct themselves with their Teacher. A Student can share openly through trust seeking guidance. Then, a Teacher should listen, understand, and provide guidance to help their Students gain the needed wisdom to make improvements.

Do not allow the ego to dwell in the mind thinking that you need to appear perfect to your Teacher. Since the mind is currently unEnlightened, your Teacher already knows you are not perfect. You are not a Fully Perfectly Enlightened Buddha, so do not attempt to appear like one. Instead, share all the shortcomings, mistakes, and wrongdoings with your Teacher. This will help to reduce and eliminate the ego while also providing you the opportunity to seek guidance for improvement. If you attempted to hide the shortcomings, mistakes, and wrongdoing, how would this be helping you to improve?

The goal is for you to attain Enlightenment so that the mind can be completely peaceful, calm, serene, and content with joy - permanently. You will never get to that goal if you choose to attempt to hide any shortcomings, mistakes, or wrongdoing. Instead, share all that is challenging you in your life practice with your Teacher. Take the time to ensure they understand all the many aspects of the mind that have led to your decisions. Then, seek guidance for improvements so that you can improve.

The goal is not to be perfect today but instead, through consistent and ongoing efforts, learn, reflect, and practice to make gradual improvements that accumulate into a well developed life practice. Your Enlightenment will not be determined based on the mistakes you make today. Instead, it will be determined based on, once you make a mistake, what will you do next? Despite the mistakes you make, do you hide them or give up? Or, do you use them as a learning opportunity to gain wisdom and improve?

Using the shortcomings, mistakes, and wrongdoing to learn by seeking guidance, is the way to improve and walk closer to Enlightenment.

How to Behave Towards Monks

In this Teaching from Gotama Buddha, he shares how a Household Practitioner can greet and care for virtuous Ordained Practitioners.

It is common for Household Practitioners to invite Ordained Practitioners and Teachers to their home to care for them and to learn The Teachings. In doing so, the Household Practitioners are generating merit.

Merit is an important Teaching to understand as it relates to The Path to Enlightenment. Merit is thought of as a unique type of Kamma. Merit is wholesome Kamma generated through generous offerings and gifts to The Community of virtuous Ordained Practitioners and anyone who has attained one of The Four Stages of Enlightenment. This community of people is referred to as the “Ariyan Sangha”. Sangha is the Pāli word for “community”. The “Ariyan Sangha” is translated as “The Noble Community”.

Merit is generated by making offerings of food, water, clothing, shelter, medical care, time, effort, energy, financial support, and resources, to support the sharing of Gotama Buddha’s Teachings. It is The Noble Community who are responsible for guiding others to attain Enlightenment. Ordained Practitioners and anyone who has attained one of The Four Stages of Enlightenment are considered deep Students and Practitioners of these Teachings who support all others in guidance towards attaining Enlightenment.

If you make offerings to these people, you are supporting the continuation of The Teachings that will help end discontentedness and the suffering it causes to all of humanity. To make offerings to The Noble Community, virtuous Ordained Practitioners and any person who has attained one of The Four Stages of Enlightenment, you are recognizing the importance of The Teachings and supporting their continued growth. This is considered a unique type of wholesome Kamma called “Merit”.

Sharing The Teachings of Gotama Buddha requires an enormous amount of time, effort, energy, and resources. Wherever you learn these Teachings, these people need to use time and money to support their ongoing efforts to share The Teachings with you. The vast majority of people who share these Teachings with loving-kindness and compassion would never ask for a payment for sharing The Teachings but instead, offer them to you on a donation basis. The Teachings are essentially shared at no cost, for free, but those who are sharing The Teachings are spending their time, effort, energy, and resources to do the work to share with you.

Those who share The Teachings in this way are doing so with generosity, loving-kindness, and compassion for all beings. It is important that you do not just “take” this generosity, loving-kindness, and compassion, but that you also “return it back” to those who are using their time, effort, energy, and resources to help you. You should also help them. As people are sharing with you, you can share with them. And, you can also initiate sharing on your own without any expectation of obtaining something in return. The practice of generosity and sharing is a powerful way to help cultivate a mind free of greed or craving.

Without sharing and practicing generosity to create Merit, a person would be unable to attain Enlightenment as the mind would still be holding on and would not have eliminated craving. It is through making offerings to the Teachers of these Teachings that one is acknowledging, with appreciation and gratitude, that The Teachings have helped them in their life, and they are making offerings to help the Teacher help others.

It is only through the generosity of people before you that The Teachings have been preserved and shared worldwide to finally reach you. The people before you have already made donations of time, effort, energy, and resources to help these Teachings reach you.

Now, instead of just “taking The Teachings” to benefit your life, you can also help those yet to come behind you by “practicing generosity and giving” to benefit those in the future.

Your offering that produces Merit helps those who share these Teachings with you. And you are helping those people after you who will learn and progress with these Teachings in the generations yet to come.

The Buddha provides five ways to ensure one is practicing in a way that shows gratitude, appreciation, and respect to those who are sharing these Teachings with you to help you cultivate healthy relationships so that, you can continue to learn and gain wisdom to improve your life practice on The Path to Enlightenment.

1.) Have confidence in your Teacher. If you have done a thorough job at selecting a Teacher to guide you and you observe improvements to the condition of the mind and your life through The Teachings you are learning with them, then over time, your confidence in your Teacher should only grow. You should not “judge” a Teacher but instead, make wise decisions (i.e. discernment) about who you choose to learn with throughout your journey to Enlightenment.

You should not judge a Teacher but instead, practice discernment.

Judgment: attempting to determine what is right or wrong for another person while placing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is superior or inferior to another person. Attempting to declare who is wholesome or unwholesome, good or bad. Judgment is based in “conceit". Judgment is harmful to the mind and needs to be eliminated to attain Enlightenment.

Discernment: is wise decision making based in wisdom. Discernment is helpful to the mind and needs to be cultivated to attain Enlightenment.

2.) When your Teacher arrives, stand up to great them and offer them a seat.

3.) Make offerings of food, water, clothing, shelter, medical care, and other resources to help them sustain their life so that they can continue to help you and others in the world. This will help you to eliminate selfishness and allow your Teacher to continue to share these Teachings into the world.

4.) Share what you have with your Teachers so that it can help you to practice generosity and eliminate craving/desire/attachment.

5.) Inviting Teachers into your home is an opportunity for you to ask questions about The Teachings to improve your life practice and the functioning of your home. There will be challenges you and other family members are facing that can be improved through seeking guidance from Teachers to understand these Teachings, in such a way, that helps you gain wisdom to improve the decisions you are making within your life practice. When asking questions, listen to the answer and continue to inquire ensuring that you understand. Then, practice those Teachings so that you can observe the truth for yourself that The Teachings of The Buddha will help you to improve the condition of the mind and your life. This will bring more harmony and peace to your home.

It is important to notice that when The Buddha discusses inviting Ordained Practitioners and Teachers to your home to learn and make offerings, he uses the term “virtuous”.

Virtuous is to be practicing the wholesome moral conduct of these Teachings.

During the lifetime of The Buddha, and even today, there are countless Ordained Practitioners and Teachers who share these Teachings. The Buddha never shared that one should seek guidance blindly and then blindly do what Ordained Practitioners or Teachers share. Instead, he encouraged us to seek guidance from “virtuous” Ordained Practitioners and Teachers. In this way, you can ensure that you are seeking guidance from an Ordained Practitioner or Teacher who is deeply practicing these Teachings.

If an Ordained Practitioner or Teacher is not deeply practicing these Teachings observable through their moral conduct, why would you be interested to learn from them? To be a wise and helpful Teacher, one needs to first be a deep Practitioner of these Teachings. It is through observing an Ordained Practitioner or Teacher’s moral conduct that you will see qualities you aspire to understand and practice for your own life. When you observe an Ordained Practitioner or Teacher who is deeply practicing wholesome moral conduct, that means they must have the wisdom to practice in that way, therefore, they are most likely someone who can provide you the wisdom to improve your practice in the same way.

Be wise about who you choose to interact with as a Teacher. If you are going to invest significant time, effort, energy, and resources to learn, reflect, and practice these Teachings, you would like to ensure that the individual(s) you are choosing to learn with is/are deep Practitioners of these Teachings, thus, having deep wisdom. If not, it would be an unwise decision to learn from a Teacher who is unwholesome and not practicing these Teachings in the way that Gotama Buddha taught them. Unwise and unwholesome decisions lead to unwholesome results.

Therefore, take time to select a Teacher who is deeply practicing these Teachings so that you know the time, effort, energy, and resources that you use to progress in your learning and practice is with an individual who is a deep Practitioner and has the wisdom needed to guide you on The Path to Enlightenment. This will produce the best results.

An Outcast of a Household Practitioner

In this Teaching from Gotama Buddha, he shares five qualities that are harmful for a Household Practitioner as it relates to learning, reflecting, and practicing these Teachings and develop a vibrant Community of Practitioners who are progressing towards Enlightenment.

1.) A Practitioner who is lacking confidence in The Teacher.

2.) A Practitioner who is immoral and practicing unwholesome moral conduct.

3.) A Practitioner who is superstitious and believes in various auspicious signs, not understanding The Natural Law of Kamma.

4.) A Practitioner who is seeking to make offerings outside of The Community of Practitioners established by The Buddha. This would mean that one does not have confidence in The Teachings of The Buddha, thus, they most likely have not deeply learned, reflected, and practiced these Teachings.

5.) A Practitioner who makes offerings and performs meritorious deeds outside of The Community of The Buddha. This would mean that one does not have confidence in The Teachings of The Buddha, thus, they most likely have not deeply learned, reflected, and practiced these Teachings.

A Brilliant of a Household Practitioner

In this Teaching from Gotama Buddha, he shares five qualities that are helpful for a Household Practitioner as it relates to learning, reflecting, and practicing these Teachings and develop a vibrant Community of Practitioners who are progressing towards Enlightenment.

1.) A Practitioner who has confidence in The Teacher.

2.) A Practitioner who is virtuous and practicing wholesome moral conduct.

3.) A Practitioner who does not have superstition and belief in various auspicious signs, and does understand The Natural Law of Kamma.

4.) A Practitioner who does not seek to make offerings outside of The Community of Practitioners established by The Buddha. This would mean that one has confidence in The Teachings of The Buddha, thus, they most likely have deeply learned, reflected, and practiced these Teachings.

5.) A Practitioner who first looks to make offerings and perform meritorious deeds within The Community of The Buddha. This would mean that one has confidence in The Teachings of The Buddha, thus, they most likely have deeply learned, reflected, and practiced these Teachings.

Benefits of the Act of Giving

In this Teaching from Gotama Buddha, he shares how through practicing generosity in this life, at death, one is reborn in an improved destination, “even in the heavenly world”.

This Teaching is not shared due to beneficial results that are provided by The Buddha or some other being. Instead, through practicing generosity a Practitioner is reducing and eliminating craving/desire/attachment in the mind and the results of this are an improved destination upon rebirth.

It is important to always keep in mind that the goal of these Teachings is to attain Enlightenment so that one does not experience rebirth into a new life in another realm. The Buddha is sharing this Teaching on generosity as a way to help you understand what will or will not happen based on developing one’s life practice. He is not attempting to lure or convince a Practitioner to practice these Teachings, in such a way, to accomplish an improved rebirth in a new life. Instead, he is sharing all of these Teachings so that you will not experience any discontentedness in the rest of this life through attaining Enlightenment and so that you will not experience any further rebirths. To accomplish that goal, one needs to eliminate craving/desire/attachment, among other things, and to accomplish the goal of eliminating craving/desire/attachment, one needs to practice generosity.

Generosity is a key aspect of improving the condition of the mind and progressing towards Enlightenment. The stain of selfishness plagues many minds in the world and causes significant issues on the planet. It is through the practice of generosity that one eliminates selfishness and the cravings/desires/attachments that cause discontentedness and rebirth in The Cycle of Rebirth.

Additionally, when it comes to making offerings and providing gifts to Ordained Practitioners and Teachers, The Buddha prioritized making offerings to them as last. The Buddha provided guidance that a Practitioner should only give within their means, finding “the middle way”. You can learn more about how The Buddha described making offerings to Ordained Practitioners and Teachers after you have already taken care of all your other needs in the following books.

Detailed explanation of “Four Worthy Deeds to Be Undertaken with Wealth” is available in this same book series found in Chapter 5 of the book “Foundation in The Teachings” (Volume 3).

Detailed explanation of practicing generosity is available in this same book series found in the book “Generosity” (Volume 13).

When Unwholesome Monks Are Strong Wholesome Monks Are Weak

In this Teaching from Gotama Buddha, he shares how when Ordained Practitioners and Teachers are unwholesome, wholesome Ordained Practitioners and Teachers are weak.

He provides an example using a story of how when Kings (i.e. leaders) are weak, the population of people experience fear, harm, and robbers creating havoc in the villages and towns. But, when a King (i.e. leader) is strong, then robbers are weak with the people living at ease and in peacefulness.

The Buddha provides guidance of how one can be “strong”. It is not through forceful means but instead, through practicing these good wholesome Teachings.

Through the leaders of villages, towns, provinces/states, countries, etc. practicing wholesome moral conduct and all of these Teachings, they will set the example for others and we will observe improved conduct in the world. The Ordained Practitioners and Teachers need to lead the way helping others to learn, reflect, and practice these Teachings.

Through Ordained Practitioners and Teachers deeply practicing these Teachings, they set an example for all others. Then, when individuals choose to seek guidance, they will not only learn through The Teachings themselves but also, through the actions of Ordained Practitioners and Teachers.

“One who sees me, sees the Teachings”.

(Gotama Buddha)

Ordained Practitioners and Teachers need to always be deeply practicing every aspect of these Teachings ensuring they are setting a wholesome example for all others. A Teacher will guide many more people through their actions than through their words. Community leaders will have the same experience. They will guide populations of people much more closely and responsibly through their actions than through their words.

It is when we improve our actions that we provide the best example for others. Words can help explain The Teachings and give clarity. But, our actions speak not only to the mind but also to the heart of those who choose to learn with us. Speaking to the mind can produce results. But it is only when a leader can speak to the mind and the heart through words and actions that they can be most effective at guiding others to an improved life.

Ways to Eliminate Unwholesome People

In this Teaching from Gotama Buddha, he shares how a leader can eliminate unwholesome people from a population. This Teaching can be applied for a leader of a population or even a leader of one’s own home.

The Buddha explains that it is not through punishing wrongdoing that one will experience an improved result in people around them but instead, through rewarding wholesome behavior.

This Teaching can be applied to leaders of populations or even parents who are looking to improve the peacefulness and well-being of their home.

As people around you are engaged in harmful conduct, rather than looking to punish others for their shortcomings, mistakes, or wrongdoing, instead, look for ways to incentivize the wholesome behavior. Through supporting, encouraging, and motivating wholesome moral conduct, you will experience much better results than through punishing the unwholesome conduct.

The Monks of Kosambī

In this Teaching from Gotama Buddha, he shares how a certain Ordained Practitioner had decided to do wrongdoing observable by others in The Community. This Ordained Practitioner was not interested in observing this wrongdoing for themselves, even when The Buddha attempted to discuss this wrongdoing with them.

Rather than argue of create hostility where The Buddha might have attempted to forcefully convince this Student of their wrongdoing, The Buddha just chose to leave and move on to the next town.

Then, the Household Practitioners observing the unwholesome conduct by the Ordained Practitioners, chose to also ignore the individuals involved and did not even make offerings to them to sustain their life through food, water, shelter, etc. The Ordained Practitioners were not virtuous (i.e. practicing moral conduct), therefore, they did not make offerings to them.

Through ignoring the individuals involved, with The Buddha moving on and the Household Practitioners not supporting or encouraging the unwholesome conduct, the Ordained Practitioners eventually observe the wrongdoing and decided to apologize for their mistakes.

This Teaching helps us to understand that we do not need to forcefully point out every shortcoming, mistake, or wrongdoing of those around us to be successful in life. Instead, we can choose to move past it and beyond it. If we attempted to constantly tell others of their shortcomings, mistakes, and wrongdoing, that puts us in a position of continuously needing to tell others what is “wrong” and what is “right” through confrontation. That would come from a place of arrogance (i.e. conceit and ego).

Instead, we can peacefully and humbly choose to help those who are seeking guidance while ignoring those who choose to do unwholesome actions and incentivize wholesome actions. We cannot change others. We are unable to make decisions for others and change their behavior. All we can do is improve the way we either react or respond to a given situation based on our own decision making.

Through our own wise decision making, which sometimes might include ignoring the situation and move beyond it, we can learn to live in harmony with one another without the need to judge others and constantly tell others that they are “wrong” and we are “right”.

Conceit and the judging of others needs to be eliminated from the mind to experience Enlightenment. If we are judging others, we are placing ourselves above them feeling as if we are superior. Therefore, this is going to motivate and encourage unskillful conduct that only serves to create tension and hostility in relationships. Instead, eliminate the conceit and judging of others as if you are superior to them. Learn how to be humble and function with loving-kindness and compassion towards all beings. In this way, you will find that interactions with others will originate from warmth and peacefulness leading to skillful conduct that produces wholesome results.

To experience wholesome results (i.e. wholesome Kamma) in one’s life, they would need to practice generosity, loving-kindness, and wisdom - The Three Wholesome Roots. The wisdom found in The Eight Fold Path is how to practice in a way that does not cause harm to others and therefore, you will not experience harm coming back to you.

The Path to Enlightenment is not about having a decision tree of exactly what to do in any given situation. Instead, it is about learning, reflecting, and practicing these Teachings, in such a way, that one’s own pollution of mind is eliminated and all intentions, speech, and actions can originate from wise wholesome decisions based on The Eight Fold Path.

There is no permanent answer that will solve every challenge you face in life. But through developing your life practice to include eliminating the pollution of mind by purification of the mind on The Path to Enlightenment, in each given situation, you can make wise decisions that lead to wholesome results (i.e. wholesome Kamma).

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.