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refuge so he sat 
for meditation with a fervour, to 
try to find a real 
refuge for himself — the 
DhammakAya inside. On 
the last day of the rainy season, he 
attained 
DhammakAya and used the 
DhammakAya to consider 
the Noble Truths and was able to 
become an 
arahant, but by that time he was 
already blind. All 
of the thirty monks were able to 
become arahants. 
Some asked the Buddha why after 
doing so many 
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good deeds CakkhupAla could go 
blind. 
CakkhupAla had been an optician 
in a previous life 
and had a female patient who was 
blind. The girl 
had made a contract that if she got 
her sight back 
she would pay him a certain 
amount. When she 
really recovered her sight, she 
didn't want to pay 
what she had agreed, so she 
pretended not to have 
recovered. The doctor wondered 
how she knew it 
250 A Manual of Peace: 38 Steps 
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towards Enlightened Living 
was him if she could not see. 
When he found out 
she was just evading payment, in 
anger he made 
her a new eye medicine with acid, 
saying that 
when she used this medicine, she 
would be cured 
for life. This time the girl really 
did go blind. The 
karma of that action was to plague 
him in every 
future lifetime. 
To advocate meditation even to the 
point of damaging 
one's health might sound extreme. 
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If we 
were still considering the pursuit 
of virtue in Blessings 
One to Eighteen, perhaps we 
would consider 
compromising spiritual practice 
with our worldly 
needs, however, now that we are in 
the second half 
of the Manual of Peace concerning 
higher virtue, 
given that we have the knowhow 
and the opportunity, 
having come thus far, we should 
strive 
without compromise in every way 
that we know 
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will bring progress to our practice. 
E.4 Ex. Subhadda Thera 
DhA.iii.3 76ff 
When the Buddha knew that he 
was approaching 
the time when he must enter 
ParinibbAna, he made 
an announcement that anyone with 
any remaining 
doubts concerning the Dhamma 
should come and 
ask their questions within three 
months. Everybody 
was so sad and cried with grief. 
One monk 
Subhadda however, did not cry, 
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but withdrew into 
the forest to intensify his own 
practice. He practiced 
meditation walking, standing and 
sitting — never 
allowing himself to lie down. He 
trained himself in 
mindfulness the whole of the time. 
Someone went 
to the Buddha and accused the 
monk of disrespect 
saying that even though that monk 
knew the Buddha 
must pass away soon, he had still 
not come to 
pay his respects. The Buddha 
summoned the monk 
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in question and asked, "Why have 
you abandoned 
the community?" 
"I considered myself that I have 
still not attained 
any higher virtue as the result of 
my practice. If this 
is how I am even when the Buddha 
is still with us, 
what will I be like when you are 
gone? Therefore, I 
am practising to my utmost in the 
hope that the 
Buddha will be able to help with 
any obstacles that 
may crop up in the course of my 
practice during 
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this three months." 
The Buddha agreed with the 
answer and said, 
"Other monks should take this 
monk as their example. 
He has done correctly and is an 
exemplar of 
non-recklessness." 
The monk was able to become an 
arahant before 
the Buddha entered ParinibbAna 
— he was the last 
to become enlightened before the 
passing of the 
Buddha. 
This might seem like a very high 
level of practice 
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which surely could not apply to us, 
but even on 
meditation retreats, when 
retreatants know for 
themselves that they are close to 
making a breakthrough 
in their meditation, they would be 
wrong 
to waste time chattering and joking 
with their fellows 
— instead, maybe they need more 
time to 
themselves, more solitude and 
practice until they 
can secure progress in their 
meditation and only 
then to return to being their usual 
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in our pursuit of higher virtues 
we still need to till and seed the 
ground of our mind before 
sowing the higher virtues we 
want to 
cultivate. There is no seed that 
grows well on stony ground and 
accordingly the first four of the 
five blessings in this Group, 
patience, 
humility, contentment and 
gratitude are concerned with 
softening 
up the mind and making it more 
receptive to the seeds of 
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Dhamma to be sown in Blessing 
Twenty-Six (Regularly listening 
to 
Dhamma teachings). 
252 A Manual of Peace: 38 Steps 
towards Enlightened Living 
Blessing Twenty-Two: Respect 253 
A. INTRODUCTION 
A.1 Introduction to Blessing 
Twenty-two 
In recent years, a new term has 
become fashionable 
in the vocabulary of management 
science 
that word is `knowledge 
management'. The term 
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refers to ameliorating the 
atmosphere of knowledge 
sharing in a working or 
educational context. The 
problem is that knowledge in the 
working 
enviroment consists of more than 
just academic 
knowhow. Many of the skills 
which a craftsman can 
show by example, but can't put 
into words, will be 
lost on an apprentice if he has a 
bad rapport with 
his trainer. Discretion especially, 
can be learned only 
through example 
an apprentice 
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needs to rely 
upon his master's experience 
especially when it 
comes to steering clear of the 
pitfalls implicit in 
every body of knowledge. Some 
types of knowledge 
such as acting or singing for 
entertainment 
are useful sorts of knowledge in 
themselves, but 
when entertainers don't know 
where to draw the 
line, then they may run the risk of 
becoming promiscuous 
simply because they don't know 
how 
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much is too much in their quest for 
fame or fortune. 
Some doctors are very skilled in 
their medical skills, 
but if they are not close to a good 
exemplar of medical 
ethics (which are often not 
contained in the textbooks) 
they will end up becoming 
immoral doctors 
who will find any excuse to do 
operations because 
they know that the more operations 
they do, 
the more money they can earn. 
Without a good rapport 
with a teacher who is a good 
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exemplar, with 
all professions, new practitioners 
run the risk of degeneration 
into the vices of alcohol, 
prostitution, 
corruption etc. 
Moreover, researchers have found 
that in many 
working environments where 
expertise consists of 
more than just academic 
knowledge, there is often 
little sharing of knowledge 
between employees, because 
many barriers arise which impede 
the spreading 
of good ideas in a workplace. 
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Those who should 
be on the receiving end of 
knowledge waste time 
`reinventing the wheel', they don't 
learn from others' 
mistakes or their own, they have a 
reduced ability 
to absorb knowledge, learning only 
overt aspects 
of knowledge, competing with one 
another instead 
of co-operating, and not giving 
sufficient time or 
interest to new ideas to improve 
their work performance. 
In turn, those who have the 
knowledge 
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to share are often unaware of what 
the less knowledgable 
wish to know and thus they 
communicate 
their ideas ineffectively or may be 
disinclined to 
share their knowledge at all. 
In the academic situation the same 
principles apply. 
For all the knowledge a lecturer 
may have if he 
is confronted day-in-day-out by 
inconsiderate, faultfinding 
students who have no genuine 
interest in 
their studies eventually he will be 
tempted to teach 
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only half of what he knows. He 
will take the other 
half with him to the grave. The 
next generation will 
know only 50% and teach only 
25%.Within only a 
few generations for the whole 
body of knowledge 
once so well known, will 
completely disappear. 
Blessing Twenty-Two: 
Respect 
254 A Manual of Peace: 38 Steps 
towards Enlightened Living 
Looking for ways to rectify the 
situation in working 
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and educational contexts, the 
researchers recognized 
a set of behaviours found to act as 
an antidote 
to the problems mentioned above 
behaviours 
which work as a sort of lubricant 
in the student-
teacher relationship — allowing 
the knowledge 
to flow. Such behaviours include 
being open, 
having the courage to admit 
failings, asking if one 
doesn't understand, looking for 
good points in the 
people one wishes to learn from 
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