He, if he so aspires, himself may proclaim of himself: Destroyed is hell
for me, destroyed is birth in the womb of an animal, destroyed is the
realm of afflicted spirits, destroyed is rebirth in the Waste, the Ill-bourn,
the Downfall, in hell; a Stream-Enterer am I, one not doomed to the
Downfall, one assured, bound for Enlightenment.
(Reference: AN 10.92)
In this Teaching from Gotama Buddha, he shares the fivefold guilty dread and the four
limbs of Stream-Entry.
There are multiple aspects of training a Practitioner will need to accomplish in order to
attain the first Stage of Enlightenment as a Stream-Enterer. Namely, a Practitioner will
need to eliminate the first three (3) fetters of The Ten Fetters along with multiple other
aspects of learning, reflecting, and practicing The Teachings to attain Stream-Entry.
Here, The Buddha is sharing two aspects of one’s practice that will need to be well
developed to attain Stream-Entry but, this is not being shared as an exclusive list. There
are more comprehensive Teachings shared in a previous volume of this book series that
provide guidance on attaining the first Stage of Enlightenment as a Stream-Enterer.
The Fivefold Guilty Dread are to fully and deeply practice The Five Precepts. A
Practitioner who attains the first Stage of Enlightenment will be deeply practicing The Five
Precepts.
Detailed explanation of The Five Precepts is available in this same book series found in
Chapter 7 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The Four Limbs of Stream-Entry are to have unwavering confidence in The Buddha, The
Teachings, The Community, and to be practicing wholesome moral conduct found in The
Eight Fold Path described as Right Speech, Right Action, and Right Livelihood.
Once a Practitioner attains the first Stage of Enlightenment as a Stream-Enterer, the mind
will not regress or backslide out of this Stage of Enlightenment. The Buddha explains this
as “A Stream-Enterer am I, one not doomed to the Downfall, assured, bound for
Enlightenment”.
A Stream-Enterer will attain Enlightenment in no more than seven (7) rebirths.
The Buddha explains further that a Stream-Enterer will have penetrative wisdom related
to Dependent Origination when he explains “And what in him is the noble discipline that is
well seen and well penetrated by wisdom?”. The Buddha explains a high-level overview
of Dependent Origination pointing to this Teaching as one that a Stream-Enterer will
deeply understand.
Detailed explanation of the first Stage of Enlightenment as a Stream-Enterer is available in
this same book series found in Chapter 14 of the book “The First Stage of Enlightenment
(Stream-Enterer)” (Volume 5).
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Chapter 32
Three Kinds of Wonders
There are three kinds of wonders, Kevaddha, which I, having myself
understood and realized them, have made known to others.
And what are the three?
(1) The mystic wonder,
(2) The wonder of mind-reading, and
(3) The wonder of instruction.
——-
(1) And what, Kevaddha, is the mystic wonder?
In this case, Kevaddha, suppose that a brother enjoys the possession, in
various ways, of mystic power - from being one he becomes multiform, from
being multiform he becomes one: from being visible he becomes invisible: he
passes without hindrance to the further side of a wall or a battlement or a
mountain, as if through air: he penetrates up and down through solid ground,
as if through water: he walks on water without dividing it, as if on solid
ground: he travels cross-legged through the sky, like the birds on wing: he
touches and feels with the hand even the Moon and the Sun, beings of
mystic power and potency though they be: he reaches, even in the body, up
to the heavenly realm. And some believer, of trusting heart should behold
him doing so. Then that believer should announce the fact to an unbeliever,
saying: Wonderful, Sir, and marvelous is the mystic power and potency of
that Ascetic.... Then that unbeliever should say to him: Well, Sir! there is a
certain charm called the Gandhāra Charm. It is by his own ability that he
performs all this.
Now what think you, Kevaddha? Might not the unbeliever so say?
‘Yes, Sir; he might.’
Well, Kevaddha! It is because I perceive danger in the practice of mystic
wonders, that I disagree, and refrain from, and am reluctant to perform.
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(2) And what, Kevaddha, is the wonder of mind-reading?
Suppose, in this case, Kevaddha, that a brother can make known the heart
and the feelings, the reasonings and the thoughts, of other beings, of other
individuals, saying: So and so is in your mind. You are thinking of such and
such a matter. Thus and thus are your emotions. And some believer, of
trusting heart, should see him doing so. Then that believer should announce
the fact to an unbeliever, saying: Wonderful, Sir, and marvelous is the mystic
power and potency of that Ascetic… Then that unbeliever should say to him:
Well, Sir! there is a charm called the Jewel Charm. It is by his own ability that
he performs all this.
Now what think you, Kevaddha? Might not the unbeliever so say?
‘Yes, Sir; he might.’
Well, Kevaddha! It is because I perceive danger in the practice of the wonder
of mind-reading, that I disagree, and refrain from, and am reluctant to
perform.
(3) And what, Kevaddha, is the wonder of instruction?
Suppose, Kevaddha, that a brother teaches thus: Reason in this way, do not
reason in that way. Consider thus and not thus. Get rid of this disposition,
train yourself, and remain, in that.
This, Kevaddha, is what is called the wonder of instruction.
And further, Kevaddha, suppose that a Tathāgata is born into the world, one
who has won the truth, an Arahant, a fully awakened one, abounding in
wisdom and goodness, joyful, who knows all worlds, unsurpassed as a
guide to humans willing to be led, a Teacher for gods and humans, a
Perfectly Enlightened One, a Buddha. He, by himself, thoroughly knows and
sees, as it were, face to face this universe, - including the worlds above of
the gods, the Brahmās, and the Māras, and the world below with its Ascetics
and Brāhmans, its princes and peoples, - and having known it, he makes his
wisdom known to others. The truth, lovely in its origin, lovely in its progress,
lovely in its completion, does he proclaim, both in the spirit and in the letter,
the higher life does he make known, in all its fullness and in all its purity.
A Householder or one of his children, or a man of inferior birth in any class
listens to that truth; and on hearing it he has confidence in The Tathāgata
(the one who has found the truth); and when he is possessed of that
confidence, he considers thus within himself:
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Full of hindrances is household life, a path for the dust of passion. Free as
the air is the life of him who has renounced all worldly things. How difficult is
it for the man who dwells at home to live the higher life in all its fullness, in all
its purity, in all its bright perfection! Let me then cut off my hair and beard, let
me clothe myself in the orange-colored robes, and let me go forth from the
household life into the homeless life?
Then, before long, renouncing his portion of wealth, be it great or small,
leaving behind his circle of relatives, be they many or be they few, he cuts off
his hair and beard, he clothes himself in the orange-colored robes, and he
goes forth from the household life into the homeless life.
When he has thus become an Ascetic, he lives self-restrained by that
restraint that should be binding on an Ascetic. Uprightness is his delight, and
he sees danger in the least of those things he should avoid. He adopts, and
trains himself in, the precepts. He encompasses himself with wholesome
deeds in actions and speech. Pure are his means of livelihood, wholesome is
his conduct, guarded the door of his senses. Mindful and self-possessed he
is altogether joyful.
And how, Kevaddha, is his conduct wholesome?
In this, Kevaddha, that the Monk, putting away the killing of living beings,
abandoning the destruction of life. The stick and the sword he has laid aside,
and reluctant to roughness, and full of mercy, he resides compassionate and
kind to all creatures that have life. Kevaddha, this is called ‘the wonder of
instruction’.
With his mind thus serene, made pure, translucent, cultured, free of evil,
flexible, ready to act, firm and imperturbable (unable to be upset or excited;
calm; serene), he directs and bends down his mind to the wisdom of the
destruction of the Deadly Floods. He knows as it really is: This is
discontentedness. He knows as it really is: This is the cause of
discontentedness. He knows as it really is: This is the elimination of
discontentedness. He knows as it really is: This is the Path that leads to the
elimination of discontentedness.
He knows as they really are: These are the Deadly Floods. He knows as it
really is: This is the cause of the Deadly Floods. He knows as it really is: This
is the elimination of the Deadly Floods. He knows as it really is: This is the
Path that leads to the elimination of the Deadly Floods. To him, thus
knowing, thus seeing, the mind is set free from the Deadly Poison of Craving,
is set free from Deadly Poison of Anger, is set free from the Deadly Poison of
Ignorance (unknowing of true reality). In him, thus set free, there arises the
knowledge of his liberation, and he knows: Rebirth has been destroyed. The
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holy life has been fulfilled. What had to be done has been accomplished.
After this present life there will be no beyond!
Just, Kevaddha, as if in a mountain fastness there were a pool of water,
clear, translucent, and serene; and a man, standing on the bank, and with
eyes to see, should perceive the oysters and the shells, the gravel and the
pebbles and the shoals of fish, as they move about or lie within it: he would
know: This pool is clear, transparent, and serene, and there within it are the
oysters and the shells, and the sand and gravel, and the shoals of fish are
moving about or lying still....This, Kevaddha, is what is called ‘the wonder of
instruction’.
So these, Kevaddha, are the three kinds of wonders I have understood and
realized myself, and made known to others.
(Reference: DN 11)
In this Teaching from Gotama Buddha, he shares the three kinds of wonders: the mystic
wonder, the wonder of mind-reading, and the wonder of instruction.
(1) The Mystic Wonder is supernatural abilities. The Buddha explains that “because I
perceive danger in the practice of mystic wonders, that I disagree, and refrain from, and
am reluctant to perform”. In other words, he does not perform the mystic wonders.
The Buddha explains that because anyone witnessing these supernatural feats would
then speak to others who did not witness the feat. That person would then need to rely on
belief and would not believe that such a feat is possible. Therefore, The Buddha explains
that he does not perform these supernatural abilities because it leads to one needing to
rely on belief and, most likely, the individual would not believe that such supernatural
abilities exist. Therefore, they would attribute this supernatural feat to “a certain charm
called the Gandhāra Charm”.
Since a Buddha is interested in sharing only The Teachings that lead to liberation of mind
that are independently verifiable leading to observing the truth to acquire wisdom, he
chose not to perform these supernatural feats (i.e. miracles) to convince people to learn
and practice his Teachings. Instead, he was most interested in individuals choosing to
develop determination, dedication, and diligence to learn, reflect, and practice The
Teachings to experience the results of a peaceful, calm, serene, and content mind with joy
by eliminating discontentedness through training the mind.
(2) The Wonder of Mind-Reading is to be able to read someone’s mind knowing their
feelings, thoughts, and emotions. Similar to that of the mystic wonder, The Buddha
explains that “because I perceive danger in the practice of wonder of mind-reading, that I
disagree, and refrain from, and am reluctant to perform”. In other words, he does not
perform the wonder of mind-reading.
The Buddha explains that because anyone witnessing the mind reading would then speak
to others who did not witness the mind reading. That person would then need to rely on
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belief and would not believe that such mind reading is possible. Therefore, The Buddha
explains that he does not perform mind reading because it leads to one needing to rely on
belief and, most likely, the individual would not believe that mind reading is possible.
Therefore, they would attribute the mind reading to “a charm called the Jewel Charm”.
Since a Buddha is interested in sharing only The Teachings that lead to liberation of mind
that are independently verifiable leading to observing the truth to acquire wisdom, he
chose not to perform mind reading to convince people to learn and practice his
Teachings. Instead, he was most interested in individuals choosing to develop
determination, dedication, and diligence to learn, reflect, and practice The Teachings to
experience the results of a peaceful, calm, serene, and content mind with joy by
eliminating discontentedness through training the mind.
(3) The Wonder of Instruction is to share The Teachings that lead to Enlightenment as a
Teacher. The Buddha was known to share Teachings that eliminate ignorance (unknowing
of true reality) helping Students to awaken the mind to Enlightenment. It is the wonder of
instruction that accomplishes this goal.
Because The Buddha does not perform supernatural abilities nor mind reading he instead
practices “the wonder of instruction” where he skillfully shares The Teachings that lead to
Enlightenment.
The Buddha then goes on to discuss various aspects of his Teachings that lead to
Enlightenment. He mentions wholesome conduct, The Four Noble Truths, and the
elimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The Three
Poisons, The Three Unwholesome Roots, and The Three Fires),
Through the practice of these Teachings, The Buddha explains how a Practitioner can
then see clearly just like one might stand on the bank of a water way and clearly be able
to see oysters, shells, gravel, pebbles, and fish.
The Teachings that lead to Enlightenment learned, reflected upon, and practiced will lead
to being able to see clearly and one can eliminate 100% of all discontentedness.
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Chapter 33
One Who is Near to Nibbāna
(Enlightenment)
Monks, possessed of four qualities a man is incapable of falling away; he is
near to Nibbāna (Enlightenment).
What are the four?
Herein a Monk is perfect in virtue (practicing moral conduct),
He is guarded as to the doors of the sense bases,
He is moderate in eating,
He is devoted to watchfulness.
And in what way is a Monk perfect in virtue (moral conduct)?
Herein a Monk is virtuous, he resides restrained with the restraint of the
training guidelines; perfect in the practice of right (moral) conduct he sees
danger in the slightest faults; he takes up and trains himself in the stages of
training. Thus a Monk is perfect in virtue (moral conduct).
And how is a Monk guarded as to the doors of the sense bases?
Herein a Monk, seeing a form with the eye, does not grasp at the general
features or at the details. Since craving and aversion, evil, unprofitable
states, might flow in upon one who resides with the sense base of the eye
uncontrolled, he applies himself to such control, he sets a guard over the
sense base of the eye, and he attains control. When he hears a sound with
the ear, or with the nose smells an odor, or with the tongue tastes a flavor, or
with the body touches a physical object; when with the mind he recognizes a
mental object, he does not grasp at the general features or details. But since
craving and aversion, evil, unprofitable states, might flow in upon one who
resides with the sense base of the eye uncontrolled, he applies himself to
such control, he sets a guard over the sense base of the ear, nose, tongue,
body, and mind, and attains control. That is how a Monk has the doors of the
sense bases guarded.
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And how is a Monk moderate in eating?
Herein a Monk takes his food thoughtfully and carefully, not for sport, not for
indulgence, not for personal charm or adornment, but just enough for the
support, for the continuance of the body, for its resting unharmed, to help
the living of the holy life, with this thought: My former feeling I check and I
set going no new feeling. Thus maintenances shall be mine, blamelessness
and comfort in life. Thus a Monk is moderate in eating.
And how is a Monk devoted to watchfulness?
By day a Monk walks up and down and then sits, thus purify the mind of
obstructive states. By night for the first watch he does likewise. In the middle
watch of the night, lying on his right side he takes up the lion posture, resting
one foot on the other, and thus collected and composed fixes his thoughts
on rising up again. In the last watch of the night, at early dawn, he walks up
and down, then sits, and so purifies the mind of obstructive states. That is
how a Monk is devoted to watchfulness.
Possessed of these four qualities a Monk is incapable of falling away; he is
near to Nibbāna (Enlightenment).
(Reference: AN 4.37)
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In this Teaching from Gotama Buddha, he shares four qualities that a Student would be
practicing who is close to attain Enlightenment and would be incapable of the mind
regressing.
Perfect in Virtue (moral conduct) is to be deeply practicing Right Speech, Right Action,
and Right Livelihood of The Eight Fold Path.
Guarding The Six Sense Bases is to practice restraint through The Six Sense Bases not
allowing the mind to have craving or aversion through The Six Sense Bases.
Moderation in eating is to train the mind to not overeat causing the physical body to
work hard through digestion, which would not be “the middle way”. Food should not be
seen as being digested for pleasing the tongue and thus, the mind, but for the endurance
and “continuance of the body”, for ending discomfort. Food is only to sustain the health
of the body and, thus, the mind. Be sure to make wise choices about the quality of food
that you choose to ingest as this will directly result in the health of the body. Through
maintaining the health of the body for a longer period of time, this reduces the burden
placed on the mind and elongates the amount of time one would have in the human realm
to cultivate the mind on The Path to Enlightenment.
Devoted to watchfulness is related to the mind being “calm and relaxed” while also
being “alert and attentive” being devoted to awakening the mind to Enlightenment.
Through purification of the mind in learning, reflecting, and practicing The Eight Fold Path
one will eliminate “obstructive states”.
While The Buddha is describing his sleeping position in the “lion’s pose”, one does not
need to sleep in that pose to attain Enlightenment. This practice is not about training the
physical body to permanently assume a specific position during sleep but instead,
learning, reflecting, and practicing Teachings to train the mind to acquire wisdom.
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Chapter 34
The Supreme Development of The Sense Bases
Now, Ānanda, how is there the supreme development of the sense bases in
the Noble One’s Discipline?
Here, Ānanda, when a Monk sees a form with the eye, there arises in him
what is agreeable, there arises what is disagreeable, there arises what is
both agreeable and disagreeable.
He understands thus:
There has arisen in me what is agreeable, there has arisen what is
disagreeable, there has arisen what is both agreeable and disagreeable. But
that is conditioned, clear, dependently arisen; this is peaceful, this is superb,
that is, equanimity.
The agreeable that arose, the disagreeable that arose, and the both
agreeable and disagreeable that arose are eliminated in him and equanimity
is established.
Just as a man with good sight, having opened his eyes might shut them or
having shut his eyes might open them, so too concerning anything at all, the
agreeable that arose, the disagreeable that arose, and the both agreeable
and disagreeable that arose are eliminated just as quickly, just as rapidly, just
as easily, and equanimity is established.
This is called in the Noble One’s Discipline the supreme development of the
sense bases regarding forms recognizable by the eye.
(Similar discourses were spoken in the case of hearing a sound with the
ear, smelling an odor with the nose, tasting a flavor with the tongue,
touching a physical object with the body, recognizing a mental object with
the mind, though with different analogy as the following:
Sound: Just as a strong man might easily snap his fingers;
Odor: Just as raindrops on a slightly sloping lotus leaf roll off;
Flavor: Just as a strong man might easily spit out a ball of spit collected
on the tip of his tongue;
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Physical object: Just as a strong man might extend his flexed arm or flex his
extended arm;
Mental object: Just as if a man were to let two or three drops of water fall
onto an iron plate heated for a whole day, they would quickly vaporize and
vanish.)
(Reference: MN 152)
In this Teaching from Gotama Buddha, he shares how a Practitioner can fully develop the
mind to eliminate sensual desire through The Six Sense Bases.
Whenever a Practitioner observes with mindfulness (i.e. awareness of mind) that the
agreeable, disagreeable, or both agreeable and disagreeable has arisen in the mind, one
should cut it off and let it go (i.e. eliminated). If not, then discontentedness will arise
creating an uncalm mind.
But, when one is watchful over with Right Mindfulness, the mind can eliminate the
agreeable, disagreeable, or both agreeable and disagreeable that has arisen in the mind,
establishing equanimity.
Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
If a Practitioner’s sense bases are unrestrained, the mind is uncalm and will lack
peacefulness. With The Six Sense Bases restrained, a Practitioner will have mental
discipline that results in a calm and peaceful mind.
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Chapter 35
Need Not to Know How Much
Fetters Were Worn Away
Monks, just as a carpenter or a carpenter’s apprentice, inspecting the handle
of his, sees thereon the marks of his fingers and thumb, nor knows how
much of the adze-handle was worn away that day, nor the previous day, nor
at any time, yet knows just when the wearing away has reached the end of
wearing away; even so,
Monks, a Monk intent upon making - become known not to what extent the
fetters were worn away that day, nor the previous day, nor at any time, yet
knows just when the wearing away has reached the end of wearing away.
(Reference: SN 22.101)


In this Teaching from Gotama Buddha, he shares how a Practitioner is not able to know
just how much any of the individual fetters/taints/pollution of mind have been worn away
in a given day but, a Practitioner will know when they have been completely eliminated.
Once all of The Ten Fetters are completely and entirely eliminated, a Practitioner will no
longer experience any discontentedness for an extended period of time.
While it is not suggested that a Practitioner convince the mind that it is Enlightened, there
will come a time when a Practitioner can observe that the mind has not experienced even
the slightest discontentedness for an extended period of time. When a Practitioner
observes there is no discontentedness for 1-3 years on a continuous and ongoing basis,
one can know for themselves the mind is Enlightened. But, the wisest Practitioners will
never convince themselves the mind is Enlightened and instead, remain dedicated to
continuing to learn, reflect, and practice these Teachings their entire life.
If a Practitioner prematurely convinces the mind that it is Enlightened, there is the danger
that the mind will become arrogant with pride or complacency can arise. If these exist in
the mind, the Practitioner is not Enlightened. And, once the mind is Enlightened, there are
increased amounts of wisdom and benefits one can experience as the mind continues to
ascend to higher degrees of Enlightenment. Therefore, the wisest Practitioners will never
convince the mind that it is Enlightened continuing to progress in their journey to attain
higher degrees of benefits and results through having a well developed life practice.
A mind is Enlightened once it has eliminated all of The Ten Fetters. This Stage of
Enlightenment is referred to as an Arahant. It is the fourth Stage of Enlightenment. Having
attained this Stage of Enlightenment, a wise Practitioner will know for themselves that the
mind is no longer experiencing any discontentedness. But, through remaining consistent
with one’s practice, to include meditation, the mind will continue to experience increased
benefits.
There is no benefit in convincing the mind that it is Enlightened and therefore, if a
Practitioner remains humble and continuing to progress to attain higher degrees of
wisdom, the mind can experience continued improvements throughout life even when the
mind is no longer experiencing discontentedness because it is Enlightened.
It is wise to never consider there to be a “finish line” that one would cross once the mind
is Enlightened. This will promote continued progress and development in one’s life.
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Chapter 36
The Tathāgata Is The One Who Shows the Way
The Brāhmin Ganaka Moggallāna asked The Perfectly Enlightened One:
‘When Master Gotama’s disciples are thus advised and instructed by him, do
they all attain Nibbāna (Enlightenment), the ultimate goal, or do some not
attain it?’
When, Brāhmin, they are thus advised and instructed by me, some of my
disciples attain Nibbāna (Enlightenment), the ultimate goal, and some do not
attain it.
‘Master Gotama, since Nibbāna (Enlightenment) exists and the path leading
to Nibbāna exists and Master Gotama is present as the guide, what is the
cause and reason why, when Master Gotama’s disciples are thus advised and
instructed by him, some of them attain Nibbāna, the ultimate goal, and some
do not attain it?’
As to that, Brāhmin, I will ask you a question in return. Answer it as you
choose. What do you think, Brāhmin? Are you familiar with the road leading
to Rājagaha?
‘Yes. Master Gotama, I am familiar with the road leading to Rājagaha.’
What do you think, Brāhmin? Suppose a man came who wanted to go to
Rājagaha, and he approached you and said: ‘Venerable Sir, I want to go to
Rājagaha. Show me the road to Rājagaha.’
Then you told him: Now, good man, this road goes to Rājagaha. Follow it for
a while and you will see a certain village, go a little further and you will see a
certain town, go a little further and you will see Rājagaha with its lovely
parks, groves, meadows, and ponds. Then, having been thus advised and
instructed by you, he would take a wrong road and would go to the west.
Then a second man came who wanted to go to Rājagaha, and he
approached you and said: ‘Venerable Sir, I want to go to Rājagaha.’ Then
you told him: Now, good man, this road goes to Rājagaha. Follow it for a
while and you will see a certain village, go a little further and you will see a
certain town, go a little further and you will see Rājagaha with its lovely
parks, groves, meadows, and ponds. Then, having been thus advised and
instructed by you, he would arrive safely in Rājagaha.
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Now, Brāhmin, since Rājagaha exists and the path leading to Rājagaha
exists and you are present as the guide, what is the cause and reason why,
when those men have been thus advised and instructed by you, one man
takes a wrong road and goes to the west, and one arrives safely in
Rājagaha?
‘What can I do about that, Master Gotama? I am one who shows the way.’
So too, Brāhmin, Nibbāna (Enlightenment) exists and the path leading to
Nibbāna exists and I am present as the guide. Yet when my disciples have
been thus advised and instructed by me, some of them attain Nibbāna, the
ultimate goal, and some do not attain it.
What can I do about that, Brāhmin?
The Tathāgata is one who shows the way.
(Reference: MN 107)


In this Teaching from Gotama Buddha, he helps a Brāhmin understand why not all of his
Students attain Enlightenment. As it might be thought that everyone who learned,
reflected, and practiced The Teachings directly with a Perfectly Enlightened One would
attain Enlightenment. But this is not true and would be permanence while we know that
would not exist based on The Universal Truth of Impermanence.
Notice how The Buddha skillfully asks the Brāhmin questions to guide the Brāhmin to his
own answer. Rather than just giving someone an answer to a question they have asked,
oftentimes it is better to ask well thought out and well placed questions to guide a person
to answering their own question. This way, it is like the individual is teaching themselves.
An individual will be more likely to listen to their own logic and understanding to teach
themselves rather than accepting the logic and understanding of another person. If the
individual already has the wisdom to answer the question, they do not need to believe
what you are sharing but instead, they can see “true reality” through well thought out and
well placed questions guiding an individual to a helpful answer through interactive
discussion.
You might choose to use this approach with friends, children, co-workers, employers, or
anyone whom you need to guide to understanding your logic in solving a certain
challenge.
This Teaching also helps us to understand how the success of one’s own attainment of
Enlightenment is not necessarily based purely on the guidance of the Teacher but, in fact,
developing one’s life practice is an independent pursuit. While a Practitioner will need
guidance from a Teacher, each individual Practitioner would need to understand what
they are looking to develop in their practice and seek the appropriate guidance.
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Then, once guidance is provided, a Student would need to learn, reflect, and practice The
Teachings diligently seeking any follow up guidance to ensure understanding.
Since not all Students of even a Perfectly Enlightened Buddha would attain
Enlightenment, then we know one of the primary determining factors of whether one does
or does not attain Enlightenment is based on the Students’ own determination and
diligence to learn, reflect, and practice The Teachings as an independent practice while
seeking guidance.
A Teacher can only show the way to Enlightenment. A Teacher cannot give a Student
Enlightenment nor hold their hand on the journey to Enlightenment. Instead, a Student will
need to apply their own patience and endurance to “never give up” continuing to walk the
path with The Buddha. And, if a Student feels lost, they should let the Teacher know they
feel lost so they can continue their journey.
A Teacher should be holding the light to illuminate The Path to Enlightenment assisting
the Student out of the darkness to be able to more clearly see the path. But the Student
will need to develop their own light so that they can more readily walk the path through
improved decision making.
This Teaching can also be beneficial for parents, employers, community leaders or
anyone who is guiding individuals in life. This Teaching can help you understand that your
goal is not to make decisions for your children, employees, friends, family members, life
partners, etc. but instead, to provide guidance that will help them in making wise
decisions.
As parents, employers, or the other roles we fulfill in life, we cannot control what others
do. We cannot give people a list of decisions for exactly what they should or should not
do in every situation because every situation is different based on unique circumstances.
But we can share wisdom that when understood by our children, employees, or others
that they can then apply that wisdom for improved decision making.
So, your goal is not to control people in your life but instead, to provide them guidance
that when understood they can, with their own free will, make wise wholesome decisions
that lead to wholesome outcomes. You are not going to permanently be with your
children, employees, or others in your life. But the wisdom you share to help guide a
person’s decision making can reside in the mind and be the guiding light that helps them
navigate a challenging world leading to a better way of life.
136


Chapter 37
Cause and Reason Why Some Beings
Do Not Attain Nibbāna in This Very Life
‘Venerable Sir, what is the cause and reason why some beings here do not
attain Nibbāna (Enlightenment) in this very life?’
There are, Ruler of the Heavenly Beings, forms recognizable by the eye that
are desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a
Monk seeks excitement (pleasant feelings) in them, welcomes them, and
remains holding to them, his consciousness becomes dependent upon them
and clings to them.
A Monk with clinging does not attain Nibbāna (Enlightenment).
(In the case of sounds recognizable by the ear … odors recognizable by the
nose ... flavors recognizable by the tongue ... physical objects recognizable
by the body ... mental objects recognizable by the mind, the discourses are
similar to that of forms recognizable by the eye.)
This is the cause and reason, Ruler of the Heavenly Beings, why some
beings here do not attain Nibbana (Enlightenment) in this very life.
(Reference: SN 35.118)
In this Teaching from Gotama Buddha, he shares how the fetter/taint/pollution of mind
described as sensual desire is a hindrance to the attainment of Enlightenment.
If the mind has craving through The Six Sense Bases, a being will be unable to
experience Enlightenment.
Detailed explanation of The Six Sense Bases and elimination of sensual desire is available
in this same book series found in the book “The Six Sense Bases” (Volume 9).
137


Chapter 38
No Desire for the Nutriment
One Attains Enlightenment
If, Monks, there is no desire for the nutriment edible food, or for the
nutriment contact, or for the nutriment of volitional formations (choices/
decisions), or for the nutriment consciousness, if there is no excitement, if
there is no craving, consciousness does not become established there and
come to growth.
Where consciousness does not become established and come to growth,
there is no development of name-and-form. Where there is no development
of name-and-form, there is no growth of volitional formations (choices/
decisions). Where there is no growth of volitional formations (choices/
decisions), there is no production of future renewed existence. Where there
is no production of future renewed existence, there is no future birth, aging,
and death. Where there is no future birth, aging, and death, I say that: is
without sorrow, anguish, and despair.
Suppose, Monks, there was a house, a hall with a peaked roof, with windows
on the northern, southern, and eastern sides.
When the sun rises and a beam of light enters through a window, where
would it become established?
‘On the western wall, Venerable Sir.’
If there were no western wall, where would it become established?
‘On the earth, Venerable Sir.’
If there were no earth, where would it become established?
‘On the water, Venerable Sir’
If there were no water, where would it become established?
‘It would not become established anywhere, Venerable Sir.'
138


So too, Monks, if there is no desire for the nutriment edible food ... for the
nutriment contact ...for the nutriment of volitional formations (choices/
decisions) ... for the nutriment consciousness ... consciousness does not
become established there and come to growth.
Where consciousness does not become established and come to growth,
there is no development of name-and-form. Where there is no development
of name-and-form, there is no growth of volitional formations. Where there is
no growth of volitional formations, there is no production of future renewed
existence. Where there is no production of future renewed existence, there is
no future birth, aging, and death. Where there is no future birth, aging, and
death, I say that: is without sorrow, grief, and despair.
(Reference: SN 12.64)
In this Teaching from Gotama Buddha, he shares another Teaching to help a Practitioner
understand how the mind attaining Enlightenment a being is no longer reborn in The
Cycle of Rebirth.
When the mind eliminates craving/desire/attachment, it will experience Enlightenment.
The Buddha explains that when the mind has eliminated craving/desire/attachment to
food, contact, volitional formations, and consciousness, the mind will not experience
“excitement” based on those conditions. When “there is no craving, consciousness does
not become established there and come to growth” the mind is Enlightened and it will no
longer lead to rebirth.
Craving is the fuel that leads to rebirth. If there is craving/desire/attachment in the mind at
the time of death, there will be rebirth. The Buddha is explaining how “consciousness
does not become established there and come to growth” when “there is no craving”.
He further explains in the second paragraph of this Teaching sharing that “where
consciousness does not become established and come to growth, there is no
development of name-and-form”. He is describing that where there is no consciousness
(i.e. a mind), that there is no forming of a new being. Name-and-form is the living being
and if name-and-form does not develop, there is no further rebirth. Name-and-form would
only be created if there is a consciousness (i.e. a mind), to enter the physical body.
Without a consciousness, there is no rebirth.
Then, The Buddha uses the example of the sun shining into a building to explain that if
there is no craving/desire/attachment, that consciousness cannot be established to
create a new existence just like the sun cannot establish itself if there is no object to shine
on like a wall, earth, or water. If these objects do not exist, then the sun is unable to
establish its beam on these objects much like consciousness cannot be established if
there is no craving.
If there is no more birth, there will be no more discontentedness such as “sorrow, grief,
and despair”.
139


Chapter 39
Dependent Origination
When this exists, that comes to be;
with the arising of this, that arises.
When this does not exist, that does not come to be;
with the elimination of this, that ceases.
(Reference: SN 12.41)


In this Teaching from Gotama Buddha, he shares a very basic introduction to Dependent
Origination.
Dependent Origination is a detailed Teaching that shares the “cause and effect” of how
ignorance (unknowing of true reality) leads to rebirth and a being then experiences
discontentedness.
Here in this Teaching, The Buddha is just sharing a basic introduction of Dependent
Origination where one needs to understand the “cause and effect” relationship of “when
this exists, that comes to be” and “with the arising of this, that arises”.
Conversely, “when this does not exist, that does not come to be” and “with the
elimination of this, that ceases”.
This basic understanding of causality, “cause and effect”, or “action and result” forms the
basis of The Teachings on The Natural Law of Kamma and will explain how everything
that comes into existence whether feelings, perceptions, thoughts, or an actual being
itself, has some cause that initiates it into arising or existence.
Likewise, through the same “cause and effect” or “action and result” the elimination of
feelings, perceptions, thoughts, or an actual being can be traced through the same
sequence of events in The Teaching of Dependent Origination.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment” (Volume 5).
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in the book “The Natural Law of Kamma” (Volume 6).
140


Chapter 40
Dependent Origination as The Law of Nature
Monks, with ignorance (unknowing of true reality) as condition, volitional
formations (choices/decisions) [come to be];
With volitional formations as condition, consciousness;
with consciousness as condition, name-and-form;
with name-and-form as condition, the six sense bases;
with the six sense bases as condition, contact;
with contact as condition, feeling;
with feeling as condition, craving;
with craving as condition, clinging;
with clinging as condition, existence;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, grief, pain, displeasure, and
despair come to be.
Such is the cause of this whole mass of discontentedness.
And what, Monks, is aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases; this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass; this is called death. Thus this
aging and this death are together called aging-and-death.
With the arising of birth, there is the arising of aging-and-death. With the
elimination of birth, there is the elimination of aging-and-death. Just this
Noble Eight Fold Path is the way leading to the elimination of aging-and-
death; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is birth?
The birth of the various beings into the various realms of beings, their being
born, descent [into the womb], production, the coming together of the
aggregates, the obtaining of the sense bases. This is called birth.
141


With the arising of existence, there is the arising of birth. With the elimination
of existence, there is the elimination of birth. This Noble Eight Fold Path is
the way leading to the elimination of birth; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
And what, Monks, is existence?
There are these three kinds of existence: sense-sphere existence (six sense
bases), form-sphere existence (form realms), formless-sphere existence
(formless realms). This is called existence.
With the arising of clinging, there is the arising of existence. With the
elimination of clinging, there is the elimination of existence. This Noble Eight
Fold Path is the way leading to the elimination of existence; that is, Right
View, Right Intention, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is clinging?
There are these four kinds of clinging: clinging to sensual pleasures, clinging
to views, clinging to rules and vows, clinging to a notion of self. This is called
clinging.
With the arising of craving, there is the arising of clinging. With the
elimination of craving, there is the elimination of clinging. This Noble Eight
Fold Path is the way leading to the elimination of clinging; that is, Right View,
Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort,
Right Mindfulness, and Right Concentration.
And what, Monks, is craving?
There are these six classes of craving: craving for forms, craving for sounds,
craving for odors, craving for flavors, craving for physical objects, craving for
mental objects. This is called craving.
With the arising of feeling, there is the arising of craving. With the elimination
of feeling, there is the elimination of craving. This Noble Eight Fold Path is
the way leading to the elimination of craving; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
142


And what, Monks, is feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of tongue-
contact, feeling born of body-contact, feeling born of mind-contact. This is
called feeling.
With the arising of contact, there is the arising of feeling. With the elimination
of contact, there is the elimination of feeling. This Noble Eight Fold Path is
the way leading to the elimination of feeling; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, is contact?
There are these six classes of contact: eye-contact, ear-contact, nose-
contact, tongue-contact, body-contact, mind-contact. This is called contact.
With the arising of the six sense bases, there is the arising of contact. With
the elimination of the six sense bases, there is the elimination of contact.
This Noble Eight Fold Path is the way leading to the elimination of contact;
that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
And what, Monks, are the six sense bases?
The eye base, the ear base, the nose base, the tongue base, the body base,
the mind base. These are called the six sense bases.
With the arising of name-and-form, there is the arising of the six sense
bases. With the elimination of name-and-form, there is the elimination of the
six sense bases. This Noble Eight Fold Path is the way leading to the
elimination of the six sense bases; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
And what, Monks, is name-and-form?
Feeling, perception, volitional formation (choices/decisions), contact,
consciousness: this is called name. The four great elements and the form
derived from the four great elements: this is called form. Thus this name and
this form are together called name-and-form.
143


With the arising of consciousness, there is the arising of name-and-form.
With the elimination of consciousness, there is the elimination of name-and-
form. This Noble Eight Fold Path is the way leading to the elimination of
name-and-form; that is, Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
And what, Monks, is consciousness?
There are these six classes of consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-
consciousness, mind-consciousness. This is called consciousness.
With the arising of volitional formations (choices/decisions), there is the
arising of consciousness. With the elimination of volitional formations, there
is the elimination of consciousness. This Noble Eight Fold Path is the way
leading to the elimination of consciousness; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, are volitional formations?
There are these three kinds of volitional formations (choices/decisions): the
bodily volitional formation, the verbal volitional formation, the mental
volitional formation. These are called the volitional formations.
With the arising of ignorance (unknowing of true reality), there is the arising of
volitional formations. With the elimination of ignorance, there is the
elimination of volitional formations. Just this Noble Eight Fold Path is the way
leading to the elimination of volitional formations; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When, Monks, a Noble Disciple thus understands the condition; thus
understands the cause of the condition; thus understands the elimination of
the condition; thus understands the way leading to the elimination of the
condition, he is then called: A Noble Disciple who is accomplished in view,
(who is) accomplished in vision, who has arrived at these true Teachings,
who sees these true Teachings, who possesses a trainee’s wisdom, (who
possesses) a trainee’s true wisdom, who has entered the stream of The
Teachings, a Noble One with penetrative wisdom, one who stands squarely
before the door to the Deathless (Enlightenment).
(Reference: SN 12.2)
144


In this Teaching from Gotama Buddha, he shares Dependent Origination. Dependent
Origination is the ultimate description of the “cause and effect” relationship of how
ignorance (unknowing of true reality) leads to discontentedness and continued rebirth in
The Cycle of Rebirth. Dependent Origination is a series of twelve (12) conditions that lead
from one to another ultimately causing rebirth and continued discontentedness.
The elimination of ignorance (unknowing of true reality) through acquiring wisdom is what
leads to the elimination of discontentedness and continuous rebirth in The Cycle of
Rebirth. Learning, reflecting, and practicing these Teachings with guidance from a
Teacher to independently discover the truth is how a Practitioner acquires wisdom.
It is ignorance (unknowing of true reality) that leads to volitional formations (choices/
decisions) in a previous life that are uninformed leading to unwholesomeness. Through
lacking wisdom an individual will make unwise decisions producing harm in the world
which will be returned to you due to The Natural Law of Kamma.
Kamma is “cause and effect” or “action and result”. Essentially, Kamma is the results of
your decisions. So it is one’s volitional formations (choices/decisions) that lead to the
results we experience in life producing a new life.
Consciousness, or the mind, then comes into being through The Cycle of Rebirth leading
to name-and-form. Name-and-form is essentially the physical body. The consciousness
and physical body come together forming The Six Sense Bases.
The Six Sense Bases are the eyes, ears, nose, tongue, body, and mind. These are formed
within the womb, developing and maturing outside the womb. An unEnlightened human
being experiences agreeable and disagreeable forms, sounds, odors, flavors, physical
objects, and mental objects through The Six Sense Bases.
Contact leads to feelings being produced in the mind. Feelings are results of experiences
in the mind through contact with The Six Sense Bases experiencing forms, sounds,
odors, flavors, physical objects, and/or mental objects.
Craving, or mental longing with a strong eagerness, is produced when the mind has
longing and yearning through The Six Sense Bases for pleasant feelings thinking this will
satisfy the mind.
The mind will then be interested to cling, or hold on to, forms, sounds, odors, flavors,
physical objects, and/or mental objects to continue to experience the pleasant feelings.
This leads to continued existence as craving is the fuel that causes rebirth in The Cycle of
Rebirth.
With continued existence, there is birth leading to the accumulation of The Five
Aggregates as a new being.
When there is birth, there will be aging-and-death with sorrow, grief, pain, displeasure,
and despair in life.
Dependent Origination is explaining the detailed “cause and effect” relationship of how
discontentedness of mind comes to be in The Cycle of Rebirth. It describes how beings
continue to experience discontentedness and constant rebirth.
145


146

Past Causes Ignorance, Volitional Formations
Present Effects Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling
Present Causes Craving, Clinging, Existence
Future Effects Birth, Aging-and-Death
Past Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
Present Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
Future Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
It is through ignorance (unknowing of true reality) that beings continue to experience
discontentedness in continued wandering and roaming through The Cycle of Rebirth. The
unEnlightened mind does not understand what it does not understand. By not
understanding the causes and conditions that create discontentedness and continued
rebirth, a being continues to roam and wander through countless rounds of rebirth within
The Cycle of Rebirth hindered and plagued by its own ignorance (unknowing of true
reality).
It is the elimination of ignorance (unknowing of true reality) that allows a Practitioner to
undo or unravel the entire massive amount of discontentedness experienced through
continuous rebirth in The Cycle of Rebirth. Ignorance is eliminated through acquiring
wisdom. Wisdom is acquired through learning, reflecting, and practicing these Teachings
with guidance from a Teacher to independently discover the truth. A Practitioner will need
to investigate these Teachings applying energy and effort in a determined, dedicated, and
diligent development of their life practice. Through consistent ongoing learning, reflection,
and practice of these Teachings, a Practitioner can observe for themselves that the
condition of the mind and one’s life continues to improve.
147


As wisdom is gradually increased and practiced in daily life through wise decision making,
discontentedness is gradually decreased from the mind. For example, a Practitioner can
observe that situations that once produced anger or frustration in the mind no longer has
the same result. A Practitioner can observe that the same situation that once produced
discontentedness can reoccur but through practicing these Teachings the mind will have
diminished and then eliminates 100% of all discontentedness. The mind can reside
peaceful, calm, serene, and content with joy as a Practitioner learns, reflects, and
practices these Teachings training the mind to no longer be affected by its own ignorance
(unknowing of true reality).
With the mind having eliminated 100% of all discontentedness, a Practitioner will know
for themselves that there is no longer any rebirth as the mind has been fully and
completely trained residing peaceful, calm, serene, and content with joy - permanently.
The Practitioner has removed the conditions that are keeping the mind trapped in The
Cycle of Rebirth. They have dismantled and destroyed all the “causes and conditions”
that are creating continuous rebirth, namely ignorance (unknowing of true reality) and the
mind is Enlightened.
A Stream-Enterer will not have accomplished the goal of eliminating ignorance
(unknowing of true reality) from the mind but they will understand Dependent Origination
and know that this is the training method to eliminate discontentedness to attain
Enlightenment. They will be deeply practicing The Eight Fold Path as the way leading to
the elimination of discontentedness while fully understanding Dependent Origination.
It is not until a Practitioner eliminates all Ten Fetters that the mind will have completely
eliminated ignorance (unknowing of true reality) and be fully practicing these Teachings no
longer experiencing any discontentedness or any more rebirth in The Cycle of Rebirth.
148


Chapter 41
Wisdom, Mindfulness, and Name-and-Form
Stopped by the Stopping of Consciousness
‘Wisdom and mindfulness’, said Venerable Ajita, ‘and name-and-form’, sir;
tell me this when asked, where is this stopped?
I shall answer this question which you have asked, Ajita;
Where name-and-form is completely stopped. By the stopping of
consciousness, there it is stopped.
(Reference: Ne 5)


In this Teaching from Gotama Buddha, he shares how to end The Cycle of Rebirth by
stopping name-and-form and consciousness (i.e. the mind).
Name-and-Form is described in Dependent Origination as “Feeling, perception, volitional
formation (choices/decisions), contact, consciousness: this is called name. The four great
elements and the form derived from the four great elements: this is called form. Thus this
name and this form are together called name-and-form”.
Name-and-Form is essentially, the coming together of physical body and the mind (i.e.
consciousness).
The Buddha is describing in this Teaching that the elimination of rebirth (i.e. name-and-
form) is accomplished through the elimination of consciousness.
It is craving that is the fuel that leads to continued rebirth. Through the elimination of
craving, the condition that causes rebirth is eliminated.
Eliminating craving/desire/attachment not only eliminates discontentedness but it also
eliminates rebirth in The Cycle of Rebirth as there is no longer support for the continuation
and maintenance of consciousness when craving/desire/attachment is fully extinguished.
150


Chapter 42
Without Clinging One Attains Nibbāna
(Enlightenment)
Here, Ānanda, a Monk is practicing thus: If it were not, it would not be mine;
it will not be and it will not be mine. What exists, what has come to be, that I
am abandoning. Thus he obtains equanimity. He does not seek excitement in
that equanimity, welcome it, or remain holding to it. Since he does not do so,
his consciousness does not become dependent on it and does not cling to
it.
A Monk, Ānanda, who is without clinging attains Nibbāna (Enlightenment).
(Reference: MN 106)


In this Teaching from Gotama Buddha, he shares how a Practitioner cannot even cling to
the wholesome qualities of the mind or else one will not attain Enlightenment.
As a Practitioner progresses on The Path to Enlightenment, there will be multiple qualities
of mind that will begin to permeate in the mind. Qualities such as loving-kindness,
compassion, sympathetic joy, equanimity, mindfulness, and others will just always exist.
Once the mind is Enlightened, these qualities will not arise, change, or fade away, they
are unconditioned.
These mental qualities and others are not based on any condition, so they are permanent.
As a Practitioner nears closer and closer to Enlightenment, the mind experiences
glimpses of Enlightenment where one can experience a few minutes, hours, days, weeks,
or months of no discontentedness and purely wholesome qualities filling the mind. This
can be thought of like the light of Enlightenment is flickering but it is not yet fully lite. The
mind is not yet fully experiencing Enlightenment but instead, just getting glimpses of what
Enlightenment is as its making its way to Enlightenment.
As this is occurring, it is important to not allow the mind to have pleasant feelings due to
the qualities of Enlightenment starting to permeate in the mind. A Practitioner needs to
cut off and let go of any arising pleasant feelings associated with the mind filling with
mental qualities of Enlightenment otherwise, the mind will not experience Enlightenment.
Allowing the mind to experience pleasant feelings associated with the mental qualities of
Enlightenment is to continue to allow the mind to base its inner feelings on an
impermanent condition. “He does not seek excitement in that equanimity, welcome it, or
remain holding to it. Since he does not do so, his consciousness does not become
dependent on it and does not cling to it”.
151


It is through the elimination of the unwholesome qualities of mind that are conditioning
the mind to remain in the unEnlightened state that a Practitioner continues to experience
discontentedness.
It is through the purification of mind to eliminate the unwholesome qualities that the mind
moves to Enlightenment, experiencing the unconditioned mental qualities of the
Enlightened mind.
As these wholesome qualities begin to fill the mind, a Practitioner will need to ensure they
are not craving/desiring or clinging to them or else they will fade away. The mind needs to
remain unaffected by the qualities of Enlightenment as they start to fill the mind.
The mental qualities experienced as the mind moves closer to Enlightenment are beyond
pleasure and pain, something the mind has never experienced. It is easy to potentially
allow the mind to indulge in these wholesome mental qualities craving/desiring and
clinging to them “wanting” them to continue. Doing so would be to sabotage one’s
progress on The Path to Enlightenment.
If there is any craving/desire or clinging in the mind, the mind will not experience
Enlightenment. The mind needs to be trained to not even cling to the wholesome qualities
of Enlightenment as one experiences increased benefits.
The Buddha explains not to cling to equanimity in this Teaching, however, one can apply
this to all wholesome mental qualities experienced along The Path to Enlightenment.
If there is clinging, the mind will not experience Enlightenment. Even clinging to
wholesome mental qualities will eventually produce discontentedness to include painful
feelings.
“A Monk, Ānanda, who is without clinging attains Nibbāna (Enlightenment)”.
152


Chapter 43
By Not Clinging, They Are Freed
Clinging they look upon with fear,
For it produces birth and death;
And by not clinging they are freed,
In the destruction of birth and death.
They reside in joy for they are safe,
And reach Nibbāna (Enlightenment) here and now.
They are beyond all fear and hate;
They have escaped all discontentedness.
(Reference: MN 130)


In this Teaching from Gotama Buddha, he shares how by not clinging a Practitioner is
freed from all discontentedness.
If there is clinging in the mind, there will be fear with continued birth and death. But by the
elimination of clinging, the mind is freed from discontentedness.
By elimination of discontentedness, a Practitioner will know they have eliminated rebirth
in The Cycle of Rebirth. The mind can reside joyful as it is now safe having made a full
escape from The Cycle of Rebirth through attaining Enlightenment.
An Enlightened mind no longer experiences any fear or hate, it has eliminated all
discontentedness.
153


Chapter 44
Calm and Reflection Have Part in True Wisdom
Monks, these two qualities have part in true wisdom.
What two?
Calm and reflection.
If cultivated, what profit does calm attain?
The mind is cultivated.
What profit results from a cultivated mind?
All craving is abandoned.
Monks, if reflection is cultivated, what profit does it attain?
Wisdom is cultivated.
If wisdom is cultivated, what profit does it attain?
All ignorance is abandoned.
A mind defiled by craving is not liberated; and wisdom defiled by ignorance
(unknowing of true reality) is not developed. Thus, Monks, through the fading
away of craving there is liberation of mind; and through the fading away of
ignorance (unknowing of true reality) there is liberation by wisdom.
(Reference: AN 2.31)


In this Teaching from Gotama Buddha, he shares how “calmness leads to the elimination
of craving” and “reflection leads to the elimination of ignorance”. Accomplishing these
goals, a Practitioner’s mind would be close to Enlightenment and potentially Enlightened.
To attain Enlightenment, a Practitioner needs to eliminate craving/desire/attachment from
the mind. The Buddha guides Practitioners to understand that calmness is a quality of
mind that leads to the elimination of craving/desire/attachment, thus, the elimination of
discontentedness.
To attain Enlightenment, a Practitioner also needs to cultivate wisdom in the mind. The
Buddha guides Practitioners to understand that reflection is a quality of mind that leads to
the cultivation of wisdom, thus, the elimination of ignorance.
To attain Enlightenment, a Practitioner will need to eliminate craving, anger, and ignorance
(unknowing of true reality). This is the general way to understand what needs to be
eliminated with The Ten Fetters representing a detailed description of what needs to be
eliminated from the mind to attain Enlightenment.
It is wisdom that transforms ignorance (unknowing of true reality). Wisdom is acquired
through learning, reflecting, and practicing these Teachings.
Transforming The Three Poisons: Craving, Anger, and Ignorance
Gotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for
good reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires.
Also known as (greed, hatred, and delusion) or (desire, ill will, and confusion).
These are The Three Poisons that exist and are present in the mind as part of rebirth into
the human realm. It is our goal, through these Teachings, to eliminate these three poisons
through practice of non-craving or generosity, non-anger or loving-kindness, and non-
ignorance or wisdom. To attain Enlightenment, one would need to completely eliminate
The Three Poisons.
These metaphors suggest how dangerous afflictive thoughts and emotions can be if they
are not understood and transformed. Craving (Greed/Desire) refers to our selfishness,
desire, attachment, and grasping for contentedness and satisfaction outside of ourselves.
Anger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion
toward unpleasant people, circumstances, and even toward our own uncomfortable
feelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and
misperception; our unknowing or wrong views of reality misunderstanding the world
around us as described as part of The Natural Laws of Existence in Gotama Buddha’s
Teachings.
The poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true
nature, the awakened mind of wisdom and compassion. These poisonous states of mind
then motivate non-virtuous and unskillful intentions, speech, and actions, which produces
unwholesome Kamma so they need to be transformed, remedied and an antidote applied
to experience the brightness of the Enlightened mind.
Craving, anger, and ignorance (unknowing of true reality) are deeply embedded in the
conditioning of our personalities. Our behavior is habitually influenced and tainted by
these three poisons, these unwholesome roots buried deep into the mind. Burning within
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us as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion),
these poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and
thirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.
Gotama Buddha describes these defilements as bonds, hindrances, and knots; the actual
root cause of unwholesome Kamma and the entire spectrum of human discontentedness.
It is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the
mind in the unEnlightened state. It is only when a Practitioner deeply understands these
and uproots them from the mind, that one can reside permanently peaceful, calm, serene,
and content with joy.
Although this Teaching may appear negative or unpleasant, indeed, a wise understanding
of The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is
ultimately positive and empowering. With this superb understanding, we can clearly see
and feel the factors that are causing discontentedness and suffering in our lives. And with
this clarity and insight, we can make the choice to eliminate those factors.
The Teaching of The Four Noble Truths clearly explains that when we embrace and
understand the exact causes of our discontentedness, suffering and dissatisfaction, we
can then take the necessary steps to extinguish those causes and liberate the mind. This
is certainly positive and empowering.
In addition, it is important for us to realize that Gotama Buddha’s Teachings regarding
defilement and purification are not just rigid, restrictive, or authoritarian theories regarding
morality, but are real and solid truths essential to our correct understanding of reality and
eventual awakening. Through learning these Teachings and the practice of these
Teachings, we awaken to true reality, acquiring wisdom, eliminating the poison of
ignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons
well rooted into the mind causing us untold amounts of discontentedness and suffering.
Through learning, reflecting, and practicing these Teachings while seeking guidance with
a Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate
the mind removing these poisons to experience Enlightenment.
Detailed explanation of The Three Poisons and how to eliminate them is available in this
same book series found in Chapter 8 of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1).
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Chapter 45
The Motivation
Monks, an effort should be made to understand: ‘This is discontentedness;’
‘This is the cause of discontentedness;’ ‘This is the elimination of
discontentedness;’ ‘This is the way leading to the elimination of
discontentedness.’
Thus, Monks, I have taught you the destination and the path leading to the
destination. Whatever should be done, Monks, by a compassionate Teacher
out of compassion for his disciples, aspiring for their welfare, that I have
done for you.
These are the feet of trees, Monks these are empty huts.
Meditate, Monks, do not be complacent, lest you regret it later.
This is my instruction to you.
Why is that?
Because he is out of the Evil One’s range.
(Reference: SN 56 & SN 43.44)
In this Teaching from Gotama Buddha, he shares encouraging words to motivate
Students to learn, reflect, and practice The Four Noble Truths along with the entire Eight
Fold Path.
He explains that he has taught “the destination” or “what is Enlightenment” and “the path
leading to the destination” which is The Eight Fold Path.
The Buddha explains that all that he has shared and taught was done so out of
compassion for his Students “aspiring for their welfare”.
He encourages Students to meditate and not to be complacent so that one can get out of
range from Māra the Evil One.
When a Practitioner’s mind enters into the Jhānas, it is then protected from “Māra the Evil
One”.
Māra the Evil One is an unwholesome being who roams the world influencing unskillful,
unbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways
to entice and lure an individual into conduct that would result in unwholesome results.
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Other traditions may refer to this entity as Satan, The Devil, or other names associated
with a devilish being who is associated with the Realm of Hell looking to cause calamity
for all beings here on earth attempting to influence human beings to create “hell on
earth”.
Through training the mind in these Teachings, a Practitioner eventually gets to the Jhānas
where the mind is protected and no longer influenced by Māra the Evil One. A mind that
has entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to
influence a Practitioner as their mind has become more stable and steady through well
developed wisdom, moral conduct, and mental discipline, yet, the mind is still not
Enlightened. There is more work to do in order to fully protect the mind from
discontentedness.
Can you explain complacency and how to eliminate it from the mind?
Complacency is a hindrance to Enlightenment and will obstruct an individual from
attaining this mental state.
Complacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will
hinder a Practitioner from the attainment of Enlightenment.
Complacency includes: being disinterested to learn and practice The Teachings of The
Buddha. This can be experienced as a disinterest to read books, come to classes, seek
guidance from a Teacher, meditate, etc. The Buddha describes complacency to the point
where, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner
does nothing about it, then the mind is complacent. What a Practitioner is taught to do on
The Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/
feelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the
mind is complacent.
Again, this will hinder an individual from the attainment of Enlightenment, which is a
purification of the mind.
If the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as
ignorance (unknowing of true reality) still in the mind. A Practitioner does not understand
things as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is
an all encompassing pollution of mind and is the last one that will be eliminated from the
mind prior to Enlightenment.
As long as one’s mind is unEnlightened, it does not have the needed wisdom to attain
Enlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of
Existence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack
of wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated
through learning, reflecting (i.e. independently verifying), and practicing The Teachings of
The Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true
reality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.
While ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly
involved in complacency are “Doubt” and “Sensual Desire”.
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The mind doubts The Teachings of The Buddha and their ability to guide an individual to
Enlightenment. And, the mind is having sensual desire, in that, it is holding on to certain
things with craving/desire/attachment being unmotivated to learn and practice The
Teachings while also indulging in unwholesome thoughts/ideas/feelings.
Doubt (Elimination of doubts about The Teachings and the ability of them to attain
Enlightenment. Confidence in The Buddha, The Teachings, The
Community, your Teacher, and your own ability to attain Enlightenment.)
Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,
ears, nose, tongue, body, and the mind.)
There is a remedy, or solution to eliminate complacency, that can be implemented to
ensure the mind is able to overcome this obstacle and continue its journey to
Enlightenment.
The solution is to practice The Eight Fold Path to include, the Enlightenment factors of
investigation, energy, and joy from The Seven Factors of Enlightenment. The
Enlightenment factors of investigation, energy, and joy are just the opposites of the
dullness, lethargy, and lack of motivation that exists in the mind during the time of
complacency. Some older texts use the phrase “sloth and torpor” for complacency but,
“complacency” is a much better way to understand this aspect of the unEnlightened mind
with language we use today.
Investigation: (Dedicated examination, exploration, research, study, and questioning to
learn The Teachings.)
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment.)
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
You can learn more about complacency and its remedy using these resources.
Volume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is
one of those.
Free Books - The Words of The Buddha
https://www.buddhadailywisdom.com/freebuddhabooks
The Five Hindrances & The Seven Factors of Enlightenment
https://www.youtube.com/watch?v=7t6VKPshUn0
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Chapter 46
The Tathāgata’s Final Passing
Monks, for this reason those matters which I have discovered and
proclaimed should be thoroughly learnt by you, practiced, developed and
cultivated, so that this holy life may endure for a long time, that it may be for
the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly
beings and humans.
And what are those matters…?
They are: The Four Foundations of Mindfulness, the four Right Efforts, the
four bases of mental power, the five spiritual faculties, the five mental
powers, The Seven Factors of Enlightenment, The Noble Eight Fold Path.
And now, Monks, I declare to you - all conditioned things are of a nature to
decay, strive on untiringly. The Tathāgata’s final passing will not be long
delayed. Three months from now The Tathāgata will take his Final Nibbāna
(Final Enlightenment).
Ripe I am in years. My life-span’s determined
Now I go from you, having made myself my refuge.
Monks, be untiring, mindful, disciplined,
Guarding your minds with well-collected thought.
He who, tirelessly, keeps to the guidance and Teachings,
Leaving birth behind, will put an end to sorrow and despair.
(Reference: DN 16)


In this Teaching from Gotama Buddha, he prepares his Students for his own death. As a
Fully Perfectly Enlightened Buddha, he was well aware of his pending death and knew
when it would occur.
Three months prior to his death, in this Teaching he notifies his Students that “The
Tathāgata’s final passing will not be long delayed. Three months from now The Tathāgata
will take his Final Nibbāna (Final Enlightenment)”. Final Nibbāna or Final Enlightenment is
when someone has attained Enlightenment during their life and then there is death of the
physical body, the separation of the body and the mind, the breakup of the physical body
and, thus, the mind is no longer attached to the physical body.
The Buddha encourages his Students to “strive on untiringly” being determined,
dedicated, and diligent in their continuous pursuit to Enlightenment. Through “guarding
your minds with well-collected thought” “he who, tirelessly, keeps to the guidance and
Teachings” will “leave birth behind will put an end to sorrow and despair” no longer
experiencing any discontentedness and eliminating The Cycle of Rebirth.
Old and “ripe I am in years. My life-span’s determined. Now I go from you, having made
myself my refuge” The Buddha’s mind is fully protected and will no longer experience any
more existence in The Cycle of Rebirth.
He delivers what he feels to be the core Teachings that one needs to actively learn to
ensure his Teachings continue long into the future “for the benefit and peacefulness of
heavenly beings and humans”. The Teachings he declares as essential are “The Four
Foundations of Mindfulness, the four Right Efforts, the four bases of mental power, the
five spiritual faculties, the five mental powers, The Seven Factors of Enlightenment, The
Noble Eight Fold Path”.
All of these Teachings are deeply explained and shared in the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining
books in this book series. With guidance from a Teacher, you can learn and progress on
The Path to Enlightenment.
The Teachings of “the four bases of mental power, the five spiritual faculties, and the five
mental powers” are not shared in great detail within this book series as these are
cultivated automatically as part of practice of the other Teachings. With The Buddha’s
layering of Teachings and overlapping discourses that ensure one develops the mind on
The Path to Enlightenment, there is nothing additional one needs to learn, reflect, and
practice to develop these aspects of the mind.
Instead, focusing on the core and central Teachings of The Path to Enlightenment will
ensure one is cultivating “the four bases of mental power, the five spiritual faculties, and
the five mental powers”.
I suggest one focuses on The Three Universal Truths, The Four Noble Truths, The Eight
Fold Path with a well developed meditation practice, and The Five Precepts with the
additional Teachings interconnected to these as detailed in the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining
books in this book series.
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As a Prince named Siddhartha Gotama who eventually becomes Gotama Buddha upon
his Enlightenment and lifetime of work, he left the royal riches of being the next in line for
the throne as the King of his father’s Kingdom. Though having wealth and every material
possession he might desire available to him, none of that led to his peacefulness of mind
and Enlightenment.
One might wonder why does a Buddha dedicate their life to sharing Teachings into the
world if there is no inherent benefit to a Buddha himself as he has already attained
Enlightenment? Why not just go back to life as a member of the royal family living a life of
luxury?
Here in this Teaching, The Buddha briefly touches on his purpose for sharing The
Teachings as he did for his entire life. A Buddha shares their Teachings into the world for
only one reason. Not fame or fortunate but instead “out of compassion for the world”.
Compassion is concern for the misfortunes of others.
A Buddha has already made a complete end to their discontentedness and deeply
understands exactly what it took to eliminate their own discontentedness through
independent discovery of The Teachings. They have penetrating wisdom that is profound
and beyond that of the average human being. They want nothing, desire nothing, and
crave nothing. They “are freed from sorrow, grief, pain, displeasure, and despair” and
have only one goal.
To help the world.
Seeing the sea of discontentedness among unEnlightened beings, a Buddha has the
answers to solve the discontentedness of the entire world. But, he is only one man and it
is his last life. A Buddha is determined, dedicated, and diligent in his efforts to share The
Teachings into the world that will rid it of all discontentedness - all sorrow, grief, pain,
displeasure, and despair can be entirely eliminated as each individual chooses to learn,
reflect, and practice The Teachings.
While the objective of a Buddha to share their Teachings into the world comes with
extensive work and effort, they are tireless in their journey to help other beings while at
the same time doing so without craving/desire/attachment (mental longing with a strong
eagerness).
So, they work and apply effort to plant and grow trees so that the world will become a
better place. But they will never, themselves, experience the enjoyment of the shade of
those trees as their work cannot be accomplished in just one lifetime. It is the entire
community of Practitioners that remain, to include all Enlightened beings, who continue to
“strive on” sharing The Teachings of a Buddha into the world so that one day the entire
world is cooled, calm, and peaceful.
Seeing the world’s misfortunes, a Buddha humbly does their work “out of compassion for
the world”.
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To learn and practice The Teachings of a Buddha is to take part in improving the condition
of your own mind and in doing so, you are improving the world. It is through your own
determination, dedication, and diligence to developing your own mind that you will
significantly reduce and eliminate any harm you are causing in the world. This is the most
compassionate thing you could ever do for others is to improve the condition of your own
mind through developing your life practice to eliminate the unwholesome qualities and
cultivate wholesome qualities.
In some respects, we are individually making efforts to improve our corner of the world
and through each individual doing that, the world becomes a better place. But, one must
focus on improving their own mind without craving to “fix the world”. Each individual
needs to come to learn, reflect, and practice these Teachings on their own. It is not
possible to force someone to attain Enlightenment. Nothing in these Teachings will work
through force.
So, if you have “compassion for the world” you are encouraged to learn, reflect, and
practice these wholesome Teachings to improve the condition of your mind and your life.
In doing so, you can make a complete end to discontentedness and experience the ease
and enjoyment of no longer experiencing any discontent feelings ever again while no
longer experiencing existence through The Cycle of Rebirth.
Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
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The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
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have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
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What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
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Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as “undeclared".
How Did The Buddha Die?
Author: Venerable Dr Mettanando Bhikkhu
Published: 15 May 2001 - Bangkok Post
(This article was partially edited by the author of this book series to improve the formatting
and readability, however, the primary content of the article was not edited. Dr Mettanando
Bhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat
Ratchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)
During Vesak Day, we are informed that it is also the day The Buddha attained Final
Enlightenment. But not many know how The Buddha died. Ancient texts weave two
stories about The Buddha's death. Was it planned and willed by The Buddha, or was it
food poisoning, or something else altogether?
Here’s an account [to help you better understand how The Buddha died].
The Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli
Canon, is without doubt the most reliable source for details on the death of Siddhattha
Gotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows
readers to follow the story of the last days of The Buddha, beginning a few months before
he died.
To understand what really happened to The Buddha is not a simple matter, though. The
sutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the
other.
The first personality was that of a miracle worker who beamed himself and his entourage
of Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of
gods on earth (D II, 87), who could live until the end of the world on condition that
someone invite him to do so (D II, 103), who determined the time of his own death (D II,
105), and whose death was glorified by the shower of heavenly flowers and sandal
powder and divine music (D II, 138).
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