(3) There comes a time when, after a long time, a third sun appears. With the
appearance of the third sun, the great rivers — the Ganges, the Yamunā, the
Aciravati, the Sarabhū, and the Mahī - dry up and evaporate and no longer
exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(4) There comes a time when, after a long time, a fourth sun appears. With
the appearance of the fourth sun, the great lakes from which those great
rivers originate Anotatta, Sīhapapāta, Rathakāra, Kannamunda, Kunāla,
Chaddanta, and Mandākinī - dry up and evaporate and no longer exist.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(5) There comes a time when, after a long time, a fifth sun appears. With the
appearance of the fifth sun, the waters in the great ocean sink by a hundred
yojanas, two hundred yojanas ... three hundred yojanas ... four hundred
yojanas ... five hundred yojanas ... six hundred yojanas ... seven hundred
yojanas. The water left in the great ocean stands at the height of seven palm
trees, at the height of six palm trees ... five palm trees … four palm trees …
three palm trees ... two palm trees ... a mere palm tree. The water left in the
great ocean stands at the height of seven fathoms ... six fathoms … five
fathoms ... four fathoms … three fathoms ... two fathoms ... a fathom (1.8
meters) ... half a fathom ... up to the waist … up to the knees ... up to the
ankles.
Just as, in the autumn, when thick drops of rain are pouring down, the
waters stand in the hoof prints of cattle here and there, so the waters left in
the great ocean will stand here and there (in pools) the size of the hoof prints
of cattle.
With the appearance of the fifth sun, the water left in the great ocean is not
enough even to reach the joints of one’s fingers.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
391


(6) There comes a time when, after a long time, a sixth sun appears. With the
appearance of the sixth sun, this great earth and Sineru, the King of
mountains. smoke, fume, and smolder.
Just as a potter’s fire, when kindled, first smokes, fumes, and smolders, so
with the appearance of the sixth sun, this great earth and Sineru, the King of
mountains, smoke, fume, and smolder.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
(7) There comes a time when, after a long time, a seventh sun appears. With
the appearance of the seventh sun, this great earth and Sineru, the King of
mountains, burst into flames, blaze up brightly, and become one mass of
flame. As the great earth and Sineru are blazing and burning, the flame, cast
up by the wind, rises even to the Brahma world (heavenly realm). As Sineru is
blazing and burning, as it is undergoing destruction and being overcome by
a great mass of heat, mountain peaks of a hundred yojanas disintegrate;
mountain peaks of two hundred yojanas … three hundred yojanas ... four
hundred yojanas … five hundred yojanas disintegrate.
When this great earth and Sineru, the King of mountains, are blazing and
burning, neither ashes nor soot are seen. Just as, when ghee or oil are
blazing and burning, neither ashes nor soot are seen, so it is when this great
earth and Sineru, the King of mountains, are blazing and burning.
So impermanent are conditioned objects, so unstable, so unreliable. It is
enough to become dissatisfied with all conditioned objects, enough to
become free from strong feelings toward them, enough to be liberated from
them.
Monks, who except those who have seen the truth would think or
understand:
This great earth and Sineru, the King of mountains, will burn up, be
destroyed, and will no longer exist?
(Reference: AN 7.66)
392


In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence.
Understanding The Universal Truth of Impermanence is a foundational Teaching as it
relates to The Path to Enlightenment. Without understanding and applying this Teaching
to your life practice, a Practitioner would be unable to progress to the attainment of
Enlightenment.
The Buddha explains “conditioned objects are impermanent; conditioned objects are
unstable; conditioned objects are unreliable”.
A conditioned object is one that arises, changes, and then ceases to exist.
For example, the human body itself is impermanent. It arises, changes, and then ceases
to exist. Any and all material objects are impermanent as well as conditioned feelings in
the mind.
Feelings that are based on an impermanent condition will arise, change, and then cease
to exist. Due to this, the impermanent feelings of pleasure, pain, and neither painful-nor-
pleasant are all impermanent and dissatisfying.
These feelings are impermanent because they are based on some impermanent
condition. We refer to pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant as discontentedness. When experiencing these impermanent
feelings, the mind is discontent or discontented, thus, experiencing discontentedness.
The unEnlightened mind is untrained in regard to understanding The Universal Truth of
Impermanence, wanting things to be permanent. Due to the craving/desire/attachment for
permanence, the unEnlightened mind causes itself to be discontent.
But, through training the mind on The Path to Enlightenment, a Practitioner can liberate
the mind from discontentedness by first deeply understanding The Universal Truth of
Impermanence and applying this Teaching to your daily life along with all the other
Teachings of The Buddha.
The Buddha explains that “It is enough to become dissatisfied with all conditioned
objects” meaning, that a Practitioner’s mind will be dissatisfied or displeased with the
impermanent nature of all conditioned objects. But, the mind can “become free from
strong feelings toward them” wanting them to be permanent through training of the mind.
Then, the mind will “be liberated from them” no longer experiencing discontentedness
due to the mind craving permanence.
An awakened and Enlightened mind will deeply understand impermanence applying this
Teaching and practice of these Teachings in their life practice becoming liberated from
strong feelings, no longer experiencing discontentedness.
Gotama Buddha then provides many examples of the environment that are impermanent
helping people to see through their own independent verification that, indeed, all
conditioned objects are impermanent. He does not ask for Students to believe him but
instead, to learn, reflect, and practice to observe the truth for yourself to acquire wisdom.
The mind is liberated through wisdom. Through doing this work, a Practitioner can
observe “so impermanent are conditioned objects, so unstable, so unreliable”.
393


Understanding the impermanent nature of all conditioned objects, the mind is then trained
to not hold on to anything tightly causing itself to become discontent. The mind is then
liberated from craving/desire/attachment no longer carrying the burden of craving.
He then explains, “who except those who have seen the truth would think or understand:
This great earth and Sineru, the King of mountains, will burn up, be destroyed, and will no
longer exist?”.
In other words, only one who understands with wisdom The Universal Truth of
Impermanence would think or understand that this earth and mountain will no longer
exist. If you understand The Universal Truth of Impermanence, then you know that
everything the eye sees, ear hears, nose smells, tongue tastes, body touches, and the
mind recognizes will one day be gone and no longer exist. So, why hold on to any of that
with craving/desire/attachment allowing it to cause the mind to be discontent and
continue to experience rebirth?
Detailed explanation of The Universal Truth of Impermanence is available in this same
book series found in Chapter 4 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
394


Chapter 118
Not Understanding and Not Penetrating
The Four Noble Truths
Monks, just as a stick thrown up into the air falls now on its bottom, now on
its top, so too as beings roam and wander on, hindered by ignorance
(unknowing of true reality) and fettered by craving, now they go from this
world to the other world, now they come from the other world to this world.
For what reason?
Because they have not seen The Four Noble Truths.
What four?
The noble truth of discontentedness, the noble truth of the cause of
discontentedness, the noble truth of the elimination of discontentedness, the
noble truth of the way leading to the elimination of discontentedness.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the cause of
discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This
is the way leading to the elimination of discontentedness.’
… … … …
Monks, it is because of not understanding and not penetrating The Four
Noble Truths that you and I have roamed and wandered through this long
course of The Cycle of Rebirth.
What four?
It is, Monks, because of not understanding and not penetrating the noble
truth of discontentedness …
the noble truth of the cause of discontentedness …
the noble truth of the elimination of discontentedness …
395


the noble truth of the way leading to the elimination of discontentedness that
you and I have roamed and wandered through this long course of The Cycle
of Rebirth.
That noble truth of discontentedness, Monks, has been understood and
penetrated.
That noble truth of the cause of discontentedness has been understood and
penetrated.
That noble truth of the elimination of discontentedness has been understood
and penetrated.
That noble truth of the way leading to the elimination of discontentedness
has been understood and penetrated.
Craving for existence has been cut off; the conduit to existence has been
destroyed; now there is no more renewed existence.
(Reference: SN 56.33)
In this Teaching from Gotama Buddha, he shares how beings continue to roam and
wander throughout The Cycle of Rebirth due to “ignorance (unknowing of true reality) and
fettered by craving”.
The wisdom that beings are not understanding are those found throughout all these
Teachings on The Path to Enlightenment. To get started, The Buddha specifically points
to the wisdom found in The Four Noble Truths.
Without deeply understanding and practicing The Four Noble Truths to experience the
breakthrough knowing discontentedness, the cause of discontentedness, the elimination
of discontentedness, and the way leading to the elimination of discontentedness, a being
will not establish Right View and, therefore, be unable to eliminate discontentedness and
escape The Cycle of Rebirth.
Through understanding the cause of discontentedness as craving/desire/attachment, a
Practitioner can then apply effort towards the elimination of craving/desire/attachment
through training the mind. Then, “craving for existence has been cut off; the conduit to
existence has been destroyed; now there is no more renewed existence”, a being has
escaped The Cycle of Rebirth through attaining Enlightenment.
396

Nibbāna
(Enlightenment)
397


Chapter 119
A Simile of Nibbāna
(Enlightenment)
Sāriputta, I understand Nibbāna (Enlightenment), and the path and way
leading to Nibbāna (Enlightenment). And I also understand how one who has
entered this path will, by realizing for himself with direct knowledge
(experience), here and now enter upon and reside in the liberation of mind
and liberation by wisdom that are taintless with the destruction of the taints
(fetters).
Suppose there were a pond with clean, agreeable, cool water, transparent,
with smooth banks, delightful, and nearby a dense wood; and then a man
scorched and exhausted by hot weather, weary, parched, and thirsty, came
by a path going in one way only towards that same pond. Then a man with
good sight on seeing him would say: This person so behaves, so conducts
himself, has taken such a path, that he will come to this same pond; and
then later on he sees that he has plunged into the pond, bathed, drunk, and
relieved all his distress, fatigue, and fever and has come out again and is
sitting or lying in the woods experiencing exclusively peaceful feelings.
So too, by encompassing mind with mind I understand a certain person
thus: This person so behaves, so conducts himself, has taken such a path
that by realizing for himself with direct knowledge (experience), he here and
now will enter upon and reside in the liberation of mind and liberation by
wisdom that are taintless with the destruction of the taints.
And then later on I see that by realizing for himself with direct knowledge
(experience), he here and now enters upon and resides in the liberation of
mind by wisdom that are taintless with the destruction of the taints, and is
experiencing an exclusively peaceful mental state.
(Reference: MN 12)
In this Teaching from Gotama Buddha, he shares how the mind of one who has attained
Enlightenment will experience an “exclusively peaceful mental state”.
To attain Enlightenment, a Practitioner will need to eliminate all of The Ten Fetters.
398


Chapter 120
An Untaught Ordinary Person
Here, Monks, an untaught ordinary person, who has no regard for Noble
Ones and is unskilled and undisciplined in their Teachings, who has no
regard for true men and is unskilled and undisciplined in their Teachings,
perceives earth as earth.
(1) Having perceived earth as earth, he conceives [himself as] earth, he
conceives [himself] in earth, he conceives [himself apart] from earth, he
conceives earth to be ‘mine,’ he excites in earth. Why is that? Because he
has not fully understood it, I say.
(2) He perceives water as water. Having perceived water as water, he
conceives [himself as] water, he conceives [himself] in water, he conceives
[himself apart] from water, he conceives water to be ‘mine,’ he excites in
water. Why is that? Because he has not fully understood it, I say.
(3) He perceives fire as fire…
(4) He perceives wind as wind…
(5) He perceives beings as beings…
(6) He perceives gods as gods…
(7) He perceives Pajāpati as Pajāpati…
(8) He perceives Brahmā as Brahmā (God)…
(9) He perceives the gods of Streaming Radiance as the gods of Streaming
Radiance…
(10) He perceives the gods of Refulgent Glory as the gods of Refulgent
Glory…
(11) He perceives the gods of Great Fruit as the gods of Great Fruit…
(12) He perceives the Overlord as the Overlord…
(13) He perceives the base of infinite space as the base of infinite space…
399


(14) He perceives the base of infinite consciousness as the base of infinite
consciousness…
(15) He perceives the base of nothingness as the base of nothingness…
(16) He perceives the base of neither perception‑nor‑non‑perception as the
base of neither perception‑nor‑non‑perception…
(17) He perceives the seen as the seen…
(18) He perceives the heard as the heard…
(19) He perceives the sensed as the sensed…
(20) He perceives the recognized as the recognized…
(21) He perceives unity as unity…
(22) He perceives diversity as diversity…
(23) He perceives all as all…
(24) He perceives Nibbāna as Nibbāna (Enlightenment). Having perceived
Nibbāna as Nibbāna, he conceives [himself as] Nibbāna, he conceives
[himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he
conceives Nibbāna to be ‘mine,’ he excites in Nibbāna. Why is that?
Because he has not fully understood it, I say.
(Reference: MN 1)
In this Teaching from Gotama Buddha, he shares how if a Practitioner’s mind clings to any
of these things thinking that it is “mine”, then the mind will have excitement due to not
fully understanding.
Through fully understanding these Teachings and training the mind to eliminate craving/
desire/attachment/wants/expectations/grasping/holding/clinging one would not
experience conditioned pleasant feelings such as excitement and would understand,
nothing is “mine”.
All conditioned objects are impermanent, therefore, nothing can belong to you. All that
exists will cease to exist, is impermanent, and therefore, cannot belong to you. If the mind
mentally holds on to anything, it will cause the mind to experience discontentedness.
400


Chapter 121
Nibbāna
The Destruction of the Taints
‘Venerable Sir, it is said, the removal of craving, the removal of anger, the
removal of ignorance (unknowing of true reality). Of what now, Venerable Sir,
is this the designation?’
This, Monk, is a designation for the element of Nibbāna (Enlightenment): the
removal of craving, the removal of anger, the removal of ignorance (unknowing
of true reality). The destruction of the taints is spoken of in that way.
(Reference: SN 45.7)


In this Teaching from Gotama Buddha, he shares that Enlightenment is attained through
the elimination of craving, anger, and ignorance (unknowing of true reality).
It is through purifying the mind of craving, anger, and ignorance (unknowing of true reality)
that a Practitioner will experience Enlightenment. The mind will be peaceful, calm, serene,
and content with joy - permanently. The Enlightened mind will no longer experience any
discontentedness.
Craving, anger, and ignorance (unknowing of true reality) are referred to as The Three
Poisons, The Three Unwholesome Roots, and The Three Fires.
Detailed explanation of The Three Poisons 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).
402


Chapter 122
The Destruction of Craving is Nibbāna
(Enlightenment)
‘Venerable Sir, it is said, 'a being, a being. In what way, Venerable Sir, is one
called a being?’
One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving
for form; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
feelings; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
perceptions; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
volitional formations (choices/decisions); therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, craving for
consciousness: therefore one is called ‘a being’.
Suppose, Rādha, some little boys or girls are playing with sand castles. So
long as they are not free of desire, longing, excitement, thirst, passion, and
craving for those sand castles, they cherish them, play with them, treasure
them, and treat them possessively.
But when those little boys or girls lose their desire, longing, excitement,
thirst, passion, and craving for those sand castles, then they scatter them
with their hands and feet, demolish them, shatter them, and put them out of
play.
So too, Rādha, scatter form, demolish it, shatter it, put it out of play; practice
for the destruction of craving. Scatter feeling ... Scatter perception … Scatter
volitional formations (choices/decisions) ... Scatter consciousness, demolish
it, shatter it, put it out of play; practice for the destruction of craving.
For the destruction of craving, Rādha, is Nibbāna (Enlightenment).
(Reference: SN 23.2)
403


In this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of
form, feelings, perceptions, volitional formations (choices/decisions), or consciousness
(the mind) makes one “stuck” and “therefore one is called a being”.
It is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates
with craving/desire/attachment will cause the mind to continue to experience
discontentedness and continuous rebirth in The Cycle of Rebirth.
The Buddha provides a story of children playing with sand castles and as long as the
mind is “not free of desire, longing, excitement, thirst, passion, and craving for those sand
castles, they cherish them, play with them, treasure them, and treat them possessively”
they will experience discontentedness.
“But when those little boys or girls lose their desire, longing, excitement, thirst, passion,
and craving for those sand castles, then they scatter them with their hands and feet,
demolish them, shatter them, and put them out of play” because the child will no longer
hold on to the sand castles and not experience discontentedness.
He encourages Practitioners to “scatter” The Five Aggregates of form, feelings,
perceptions, volitional formations (choices/decisions), and consciousness (the mind) so
that the mind is no longer holding on to them with craving/desire/attachment.
Training the mind to eliminate craving is the way to “practice for the destruction of
craving”. “For the destruction of craving, Rādha, is Nibbāna (Enlightenment)”.
Once craving/desire/attachment is eliminated from the mind, a Practitioner will no longer
experience discontentedness.
404


Chapter 123
Directly Visible Nibbāna
(Enlightenment)
‘Master Gotama, it is said: ‘Directly visible Nibbāna, directly visible Nibbāna
(Enlightenment).
In what way is Nibbāna directly visible, immediate, inviting one to come and
see, applicable, to be personally experienced by the wise?’
Brāhmin, one excited by craving, overcome by craving, with mind obsessed
by it, intends for his own harm, for the harm of others, or for the harm of both,
and he experiences mental discontentedness and sadness. But when craving
is abandoned, he does not intend for his own harm, for the harm of others, or
for the harm of both, and he does not experience mental discontentedness
and sadness.
It is in this way, too, that Nibbāna (Enlightenment) is directly visible.
One full of anger, overcome by anger, with mind obsessed by it, intends for
his own harm, for the harm of others, and for the harm of both, and he
experiences mental discontentedness and sadness. But when anger is
abandoned, he does not intend for his own harm, for the harm of others, or
for the harm of both, and he does not experience mental discontentedness
and sadness.
It is in this way, too, that Nibbāna is directly visible.
One who is unwise, overcome by ignorance (unknowing of true reality), with
mind obsessed by it, intends for his own harm, for the harm of others, or for
the harm of both, and he experiences mental discontentedness and sadness.
But when ignorance (unknowing of true reality) is abandoned, he does not
intend for his own harm, for the harm of others, or for the harm of both, and he
does not experience mental discontentedness and sadness.
It is in this way, too, that Nibbāna is directly visible.
When, Brāhmin, one experiences the remainderless destruction of craving,
the remainderless destruction of anger, and the remainderless destruction of
ignorance (unknowing of true reality), it is in this way, too, that Nibbāna is
directly visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
405

(Reference: AN 3.55)
In this Teaching from Gotama Buddha, he shares how through the elimination of craving,
anger, and ignorance (unknowing of true reality) that one can experience Enlightenment.
Detailed explanation of The Three Poisons 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).
406


Chapter 124
Directly Visible Nibbāna Spoken by
The Perfectly Enlightened One
(Shared by the Venerable Ānanda)
‘It is said, friend, ‘directly visible Nibbāna (Enlightenment), directly visible
Nibbāna.’ In what way has The Perfectly Enlightened One spoken of directly
visible Nibbāna?’
Here, friend, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy.
To this extent, too, The Perfectly Enlightened One has spoken of directly
visible Nibbāna (Enlightenment) in a provisional (temporary) sense…
(In reference to the second Jhāna, the third Jhāna, the fourth Jhāna, the base
of the infinite of space, the base of the infinite of consciousness, the base of
nothingness, the base of neither perception-nor-non-perception, identical
aspects correlating to the first Jhāna were spoken. Also the state of ‘directly
visible Nibbāna’ is provisionally (temporarily) revealed.
‘The elimination of perception and feeling’ as is ‘the destruction of the taints’
is non-provisionally (permanent) explained to be ‘directly visible Nibbāna’ as
in the following passages.)
Again, friend, by completely overcoming the base of neither
perception‑nor‑non‑perception, a Monk enters and resides in the elimination
of perception and feeling, and having seen with wisdom, his taints (fetters)
are completely destroyed.
To this extent, friend, The Perfectly Enlightened One has spoken of directly
visible Nibbāna in a non‑provisional (permanent) sense.
(Reference: AN 9.44)
407


In this Teaching from Gotama Buddha, shared by one of his closer Students Ānanda, he
explains that the Jhānas and other attainments are preliminary phases that the mind moves
through prior to attaining Enlightenment and they are temporary.
As the mind enters and resides in the Jhānas, a Practitioner will experience glimpses of
Enlightenment. The mind will experience temporary mental states that help a Practitioner
understand what Enlightenment feels like, but the mind is not yet Enlightened.
It is not until a Practitioner fully eliminates all of The Ten Fetters moving through the Jhānas
and the Stages of Enlightenment, that they will experience Enlightenment, which is
permanent.
Detailed explanation of The Ten Fetters and The Four Stages of Enlightenment is available
in this same book series found in Chapter 3 of the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1).
408


Chapter 125
Nibbāna in This Very Life
(Enlightenment)
There are, Householder, forms recognizable by the eye that are desirable,
lovely, agreeable, pleasing, sensually enticing, tempting.
If a Monk does not seek excitement in them, does not welcome them, and
does not remain holding to them, his consciousness does not become
dependent upon them or cling to them. A Monk without clinging attains
Nibbāna (Enlightenment).
There are, Householder, 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
that are desirable, lovely, agreeable, pleasing, sensually enticing, tempting.
If a Monk does not seek excitement in them, does not welcome them, and
does not remain holding to them, his consciousness does not become
dependent upon them or cling to them. A Monk without clinging attains
Nibbāna (Enlightenment).
This is the cause and reason, Householder, why some beings here attain
Nibbāna in this very life.
Monk, if, through fading away of strong feelings towards the eye … the ear
… the nose … the tongue … the body … the mind, through its fading away
and elimination, one is liberated by non-clinging, one can be called a Monk
who has attained Nibbāna (Enlightenment) in this very life.
(Reference: SN 35.124)


409

In this Teaching from Gotama Buddha, he shares how a Practitioner attains Enlightenment
through the elimination of fetter/taint/pollution of mind described as ‘sensual desire’.
The mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and
tempting forms that the mind sees through the eyes. If a Practitioner does not long or
yearn for excitement in these agreeable forms, welcome them, or remain holding on to
them, then the mind can eliminate its craving/desire/attachment to impermanent
conditions that are creating the impermanent pleasant feelings causing the mind to be
dissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent
conditions and are not permanent, the mind eventually becomes discontent or
dissatisfied with the constant struggle attempting to hold on to the pleasant feelings
permanently. While the mind experiences temporary pleasantness, it will eventually swing
to painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing
its inner feelings on impermanent conditions.
Through the elimination of craving/desire/attachment for desirable and agreeable forms,
sounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,
tongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.
The unEnlightened mind will continue to long with a strong eagerness for pleasant
feelings through The Six Sense Bases and as long as the mind is seeking, welcoming,
and holding on to the cravings/desires for these pleasant feelings chasing after the
objects of its affection, the mind will continue to experience discontentedness including
painful feelings and feelings that are neither painful-nor-pleasant.
The mind needs to be trained to be “satisfied with what is” rather than continuously chase
after the objects of its affection to experience pleasant feelings. Allowing the mind to
continue to chase after pleasant feelings is to invite painful feelings and feelings that are
neither painful-nor-pleasant into the mind.
Because the conditions that create pleasant feelings are impermanent, eventually the
mind will be unable to acquire those conditions to create the pleasant feelings, thus,
painful feelings or feelings that are neither painful-nor-pleasant will be experienced.
Detailed explanation of The Six Sense Bases is available in this same book series found in
the book “The Six Sense Bases” (Volume 9).
410


Chapter 126
That Spoken Elimination
‘Venerable Sir, it is said, ‘elimination, elimination.’ Through the elimination of
what things is elimination spoken of?’
Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to
destruction, to vanishing, to fading away, to elimination. Through its
elimination, elimination is spoken of.
Feeling is impermanent, conditioned, dependently arisen, subject to
destruction, to vanishing, to fading away, to elimination. Through its
elimination, elimination is spoken of.
Perception is impermanent, conditioned, dependently arisen, subject to
destruction, to vanishing, to fading away, to elimination. Through its
elimination, elimination is spoken of.
Volitional formations (choices/decisions) are impermanent, conditioned,
dependently arisen, subject to destruction, to vanishing, to fading away, to
elimination. Through its elimination, elimination is spoken of.
Consciousness is impermanent, conditioned, dependently arisen, subject to
destruction, to vanishing, to fading away, to elimination. Through its
elimination, elimination is spoken of.
It is through the elimination of these things, Ānanda, that elimination is
spoken of.
(Reference: SN 22.21)


In this Teaching from Gotama Buddha, he shares that through eliminating The Five
Aggregates of form, feeling, perception, volitional formations (choices/decisions), and
consciousness that one has eliminated The Cycle of Rebirth.
A being is described by The Buddha in other Teachings as a collection of The Five
Aggregates. For there to be a living being, there needs to be form, feelings, perceptions,
volitional formations (choices/decisions), and consciousness. If these five things do not
exist, it is not a living being.
Therefore, to eliminate The Cycle of Rebirth, a Practitioner needs to eliminate clinging to
The Five Aggregates, which causes discontentedness.
411


The Four Noble Truths as explained by The Buddha helps a Practitioner understand that
discontentedness is caused by clinging to The Five Aggregates.
It is through the elimination of clinging to The Five Aggregates that there is elimination of
discontentedness and elimination of existence in The Cycle of Rebirth.
The Five Aggregates are what makes “a being, a being”. A living being will have all five
aggregates, also known as “elements” or “collections”.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
It is when the mind “clings” or “holds on” to The Five Aggregates that the mind
experiences continued discontentedness. Observing the impermanent nature of The Five
Aggregates, a human being can “let go” no longer experiencing discontentedness due to
“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of
Rebirth.
Due to clinging to The Five Aggregates and a being coming into existence, the mind will
experience discontentedness.
All unEnlightened beings will experience discontentedness.
Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of
these Teachings is to eliminate discontentedness of mind providing the mind a permanent
place to reside in Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
Detailed explanation of The Four Noble Truths as explained by The Buddha is available in
this same book series found in Chapter 7 of the book “Walking The Path with The
Buddha” (Volume 2).
412


Chapter 127
The Elimination of The Five Aggregates is
The Elimination of Discontentedness
Monks, the elimination, subsiding, and passing away of form … of feeling …
of perception … of volitional formations (choices/decisions) … of
consciousness is the elimination of discontentedness, the subsiding of
disease, the passing away of aging‑and‑death.
… … … …
Monks, when a Monk is practicing in accordance with The Teachings, this is
what accords with The Teachings: he should reside engrossed in fading
away of strong feelings towards form, feeling, perception, volitional
formations, and consciousness.
One who resides engrossed in fading away of strong feelings towards form,
feeling, perception, volitional formations, and consciousness, fully understands
form, feeling, perception, volitional formations, and consciousness.
One who fully understands form, feeling, perception, volitional formations, and
consciousness is freed from form, feeling, perception, volitional formations,
and consciousness.
He is freed from birth, aging, and death; freed from sorrow, grief, pain,
displeasure, and despair; freed from discontentedness, I say.
… … … …
Monks, when a Monk is practicing in accordance with The Teachings, this is
what accords with The Teachings: he should reside reflecting on
impermanence in form, feeling, perception, volitional formations, and
consciousness.
One who resides reflecting on impermanence in form, feeling, perception,
volitional formations, and consciousness, fully understands form, feeling,
perception, volitional formations, and consciousness.
One who fully understands form, feeling, perception, volitional formations, and
consciousness is freed from form, feeling, perception, volitional formations,
and consciousness.
413


He is freed from birth, aging, and death; freed from sorrow, grief, pain,
displeasure, and despair; freed from discontentedness, I say.
… … … …
Monks, when a Monk is practicing in accordance with The Teachings, this is
what accords with The Teachings: he should reside reflecting on
discontentedness in form, feeling, perception, volitional formations, and
consciousness.
One who resides reflecting on discontentedness in form, feeling,
perception, volitional formations, and consciousness, fully understands form,
feeling, perception, volitional formations, and consciousness.
One who fully understands form, feeling, perception, volitional formations, and
consciousness is freed from form, feeling, perception, volitional formations,
and consciousness.
He is freed from birth, aging, and death; freed from sorrow, grief, pain,
displeasure, and despair; freed from discontentedness, I say.
… … … …
Monks, when a Monk is practicing in accordance with The Teachings, this is
what accords with The Teachings: he should reside reflecting on non-self in
form, feeling, perception, volitional formations, and consciousness.
One who resides reflecting on non-self in form, feeling, perception, volitional
formations, and consciousness, fully understands form, feeling, perception,
volitional formations, and consciousness.
One who fully understands form, feeling, perception, volitional formations, and
consciousness is freed from form, feeling, perception, volitional formations,
and consciousness.
He is freed from birth, aging, and death; freed from sorrow, grief, pain,
displeasure, and despair; freed from discontentedness, I say.
(Reference: SN 22.39 - SN 22.42)
414


In this Teaching from Gotama Buddha, he shares that through eliminating The Five
Aggregates of form, feeling, perception, volitional formations (choices/decisions), and
consciousness that one has eliminated The Cycle of Rebirth.
A being is described by The Buddha in other Teachings as a collection of The Five
Aggregates. For there to be a living being, there needs to be form, feelings, perceptions,
volitional formations (choices/decisions), and consciousness. If these five things do not
exist, it is not a living being.
Therefore, to eliminate The Cycle of Rebirth, a Practitioner needs to eliminate clinging to
The Five Aggregates, which causes discontentedness.
The Buddha also explains that reflecting on The Three Universal Truths and how form,
feelings, perceptions, volitional formations (choices/decisions), nor consciousness is
permanent, contentedness, or the self. Instead, The Five Aggregates are impermanent,
discontentedness, and non-self.
415


Chapter 128
The Elimination of The Six Sense Bases is
The Elimination of Discontentedness
Monks, the elimination, subsiding, and passing away of the eye … of the ear
… of the nose … of the tongue … of the body … of the mind is the elimination
of discontentedness, the subsiding of sickness, the passing away of
aging‑and‑death.
Monks, the elimination, subsiding, and passing away of forms … of sounds
… of odors … of flavors … of physical objects … of mental objects is the
elimination of discontentedness, the subsiding of sickness, the passing away
of aging‑and‑death.
(Reference: SN 26.1 and SN 26.2)
In this Teaching from Gotama Buddha, he shares that through the elimination of The Six
Internal Sense Bases (i.e. eye, ear, nose, tongue, body, mind) and The Six External Sense
Bases (i.e. forms, sounds, odors, flavors, physical objects, mental objects) that there is
the elimination of discontentedness, sickness, aging, and death.
416


Chapter 129
Craving Abandoned
No More Subject to Future Arising
Rādha, whatever desire there is for form, whatever lust, excitement, craving
— abandon it.
Thus that form, will be abandoned, cut off at the root, made like a palm
stump, obliterated so that it is no more subject to future arising.
Rādha, whatever desire there is for feeling … perception … volitional
formations (choice/decisions) … and consciousness whatever lust,
excitement, craving — abandon it.
Thus that feeling … perception … volitional formations … and
consciousness, will be abandoned, cut off at the root, made like a palm
stump, obliterated so that it is no more subject to future arising.
Rādha, whatever desire there is for form, whatever lust, excitement, craving,
whatever engagement and clinging, mental standpoints, adherences, and
underlying tendencies — abandon them.
Thus that form, will be abandoned, cut off at the root, made like a palm
stump, obliterated so that it is no more subject to future arising.
Rādha, whatever desire there is for feeling, perception, volitional formations,
and consciousness whatever lust, excitement, craving, whatever
engagement and clinging, mental standpoints, adherences, and underlying
tendencies abandon them.
Thus that feeling, perception, volitional formations, and consciousness will
be abandoned, cut off at the root, made like a palm stump, obliterated so
that it is no more subject to future arising.
(Reference: SN 22.111)
In this Teaching from Gotama Buddha, he shares to eliminate craving/desire for The Five
Aggregates of form, feeling, perception, volitional formations (choices/decisions), and
consciousness.
Through the elimination of clinging to The Five Aggregates, a being can be freed from
discontentedness and The Cycle of Rebirth.
417


Chapter 130
Elimination of Craving Called
The Laying Down of the Burden
And what, Monks, is the laying down of the burden?
It is the remainderless fading away and elimination of that same craving, the
giving up and letting go of it, freedom from it, non-reliance on it.
This is called the laying down of the burden.
This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
The Five Aggregates are truly burdens,
The burden-carrier is the person.
Taking up the burden is discontentedness in the world,
Laying the burden down is joyful.
Having laid the heavy burden down
Without taking up another burden,
Having taken out craving from its root,
One is free from hunger, fully extinguished.
(Reference: SN 22.22)


In this Teaching from Gotama Buddha, he shares that through eliminating craving one is
“laying down the burden”.
The mind is heavily burdened carrying around craving/desire/attachment/wants/
expectations, etc. as the mind constantly pursues the objects of its affections. Through
the elimination of craving (mental longing with a strong eagerness) the mind can be at
peace, once and for all, as it is no longer making decisions through its own selfish
desires.
While craving is described by The Buddha as “the burden”, it is truly a burden to carry
around craving, anger, and ignorance (unknowing of true reality) where a being then
comes into existence accumulating “The Five Aggregates” to become “a being”.
“The Five Aggregates are truly burdens” to carry around. With the physical body and a
mind, a being needs to constantly be burdened by feeding, watering, clothing, sheltering,
and acquiring medical care for the physical body. A being will need to maintain the
physical body through bathing, haircuts, cutting nails, and a whole range of other
maintenance activities which can be exhausting for one to come into existence and then
maintain throughout life.
Through The Path to Enlightenment, one can “lay down the heavy burden” of carrying
around The Five Aggregates, realizing peace of mind, and then no longer experiencing
another existence through The Cycle of Rebirth where all the challenges of life start all
over again.
If one believes they only have one life, when faced with the burden of life then one might
sometimes consider suicide as an option to end the displeasure of existence in life.
However, when one comes to understand The Cycle of Rebirth that all beings are
continuously reborn until the mind is fully developed, you come to understand that
suicide is not the solution, but instead makes the problem worse. One would only be
committing themselves to countless more lives and rounds of roaming and wandering,
struggling to find a way out of The Cycle of Rebirth. If one is interested in ending the
challenges of life, then the solution is found through cultivation of the mind, training it to
eliminate The Ten Fetters, so that one no longer needs to experience existence.
There is going to continue to be renewed existence until one learns, reflects, and
practices The Teachings to eliminate craving, anger, and ignorance (unknowing of true
reality) acquiring wisdom. Essentially, continued existence in The Cycle of Rebirth is
continuous opportunities to learn what one did not learn in prior existences through
cultivation of the mind.
It is not until one eliminates all unwholesome qualities and cultivates the wholesome
qualities that, through wisdom, the entire cycle is eliminated and the burden of existence
can finally be “laid down”.
“One is free from the hunger” and thirst of constant craving and pursuing selfish desires -
all has been “fully extinguished”. “Laying the burden down is joyful” as a being will no
longer experience any discontent feelings, truly enjoying the remaining time of their last
existence with a mind that is peaceful, calm, serene, and content with joy.
419


Chapter 131
Abandoning Being Capable of
Destroying Discontentedness
Monks, without directly knowing and fully understanding form … feeling …
perception … volitional formations (choices/decisions) … consciousness,
without becoming free from strong feelings towards it and abandoning it, one
is incapable of destroying discontentedness.
Monks, by directly knowing and fully understanding form … feeling …
perception … volitional formations … consciousness, by becoming free
from strong feelings towards it and abandoning it, one is capable of
destroying discontentedness.
Monks, abandon desire and craving for form … for feeling … for
perception … for volitional formations … for consciousness.
Thus that form … feeling … perception … volitional formations …
consciousness will be abandoned, cut off at the root, made like a palm
stump, obliterated so that it is no more subject to future arising.
(Reference: SN 35.26)
In this Teaching from Gotama Buddha, he shares to eliminate craving/desire for The Five
Aggregates of form, feeling, perception, volitional formations (choices/decisions), and
consciousness.
Through the elimination of clinging to The Five Aggregates, a being can be freed from
discontentedness and The Cycle of Rebirth.
A Practitioner will need to know through direct experience and fully understand what The
Five Aggregates are and how to eliminate clinging to The Five Aggregates in order to
eliminate discontentedness from the mind.
421


Chapter 132
There Is No You There
Then, Bahiya,…
When for you there will be only the seen in reference to the seen, only the
heard in reference to the heard, only the sensed in reference to the sensed,
only the recognized in reference to the recognized, then, Bahiya, there is no
you in connection with that.
When there is no you in connection with that, there is no you there. When
there is no you there, you are neither here nor there nor between-the-two.
This, just this, is the end of stress.
(Reference: UD 1.10)


In this Teaching from Gotama Buddha, he points to The Universal Truth of Non-self.
The Universal Truth of Non-self is required to be learned, reflected upon, and practiced to
eliminate the fetter/taint of “Personal Existence View”. This is a Teaching that I suggest a
Practitioner gain some basic familiarity with then sets aside while they focus on
establishing a well developed practice of The Eight Fold Path.
Then, as the mind enters the Jhānas, a Practitioner could more deeply learn, reflect, and
practice The Teaching of “The Universal Truth of Non-self” to eliminate the fetter/taint of
“Personal Existence View” to move the mind into the first Stage of Enlightenment and
beyond. A Practitioner would be unable to eliminate the fetter/taint of “Personal Existence
View” early in practice as the mind is not yet prepared to release this fetter/taint. It is only
once a Practitioner deeply prepares the mind through a well developed practice of The
Eight Fold Path will it be ready and able to release the “Personal Existence View” through
understanding and practicing The Universal Truth of Non-self.
Through the elimination of “Personal Existence View” by realizing “non-self” the mind will
be able to “end stress” and all other discontent feelings as all of The Ten Fetters are
eliminated.
Detailed explanation of The Universal Truth of Non-self is available in Chapter 4 and 16 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
422


Chapter 133
The Conditioned
Monks, there are these three characteristics that define the conditioned.
What three?
An arising is seen, a vanishing is seen, and its alteration while it persists is
seen.
These are the three characteristics that define the conditioned.
(Reference: AN 3.47)


423

In this Teaching from Gotama Buddha, he describes all “conditioned” objects or feelings.
A conditioned object or feeling arises, changes, and will fade away.
The Buddha uses this language “an arising is seen, a vanishing is seen (i.e. fade away),
and its alteration while it persists is seen (i.e. changes)”.
A conditioned object or feeling will arise, change, and then fade away.
Discontentedness experienced in the unEnlightened mind is based on impermanent
conditions and can be described as “conditioned feelings”.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, anxiety, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
The unEnlightened, or conditioned mind, will experience conditioned feelings because the
feelings are based on impermanent conditions. The impermanent conditions arise,
change, and fade away. Therefore, the conditioned feelings in the mind arise, change, and
fade away.
An unEnlightened mind will base its happiness on an impermanent condition such as a
new car, promotion at work, new relationship, or some other temporary condition. Then,
as the car, promotion at work, relationship, or some other condition is no longer pleasing
to the mind, the happiness changes and fades away. This is due to the unEnlightened
mind being untrained and it bases its inner feelings on an impermanent condition. The
mind experiences conditioned feelings that arise, change, and fade away.
This is not what an Enlightened unconditioned mind experiences.
Examples of conditioned objects exist all around you. You can observe for yourself that
everything in the world is a conditioned object. The physical body, a tree, car, mobile
phone, feelings, etc. You can investigate the world around you and observe, all that you
see, hear, smell, taste, come in contact with through the physical body, and think about in
the mind is a conditioned object. These are all impermanent because they are
conditioned objects. They arise, change, and fade away.
424


Chapter 134
The Unconditioned
Monks, there are these three characteristics that define the unconditioned.
What three?
No arising is seen, no vanishing is seen, and no alteration while it persists is
seen.
These are the three characteristics that define the unconditioned.
(Reference: AN 3.47)


425

In this Teaching from Gotama Buddha, he describes all “unconditioned” mental qualities.
An unconditioned mental quality will not arise, change, and fade away.
The Buddha uses this language “No arising is seen, no vanishing is seen (i.e. no fading
away), and no alteration while it persists is seen (I.e. no changes)”.
An unconditioned mental quality will not arise, change, and then fade away.
The peaceful, calm, serene, and content mind with joy experienced in the Enlightened
mind is not based on impermanent conditions and can be described as “unconditioned
mental qualities”.
The Enlightened, or unconditioned mind, will not experience conditioned feelings because
the mental qualities of an Enlightened mind are not based on impermanent conditions.
The unconditioned mental qualities will not arise, change, and fade away. Therefore, the
unconditioned mental qualities are permanent.
An Enlightened mind will not base its peace, calm, serenity, and contentedness with joy
on impermanent conditions such as a new car, promotion at work, new relationship, or
some other temporary condition. Due to the Enlightened mind being deeply trained and it
does not base its inner feelings on impermanent conditions, the mind can reside peaceful,
calm, serene, and content with joy - permanently. The mind experiences unconditioned
mental qualities that do not arise, change, and fade away - they are permanent.
This is what an Enlightened unconditioned mind experiences.
Examples of unconditioned objects that I have observed are Enlightenment, The Natural
Laws of Existence, and love (i.e. unconditional love). These do not arise, change, nor fade
away.
Detailed explanation of “Why Enlightenment is Permanent?” is available in this same book
series found in the Frequently Asked Questions of the book “Developing a Life Practice:
The Path That Leads to Enlightenment” (Volume 1).
426


Chapter 135
Where Earth, Water, Fire, and Wind
Find No Footing
Once, Kevaddha, in this order of Monks the thought occurred to a certain
Monk: “I wonder where the four great elements - the earth element, the
water element, the fire element, and the wind element - are eliminated
without remainder.’ And that Monk attained to such a state of mental
concentration that the way to the heavenly realm appeared before him.
(And that Monk attained to such a state of mental concentration that the way
to the heavenly realm appeared before him. He went to the heavenly realm of
The Four Great Kings and asked the question.
When none of them could answer the question, the Monk went to the Thirty-
Three Gods who said “We don’t know, but Sakka, Ruler of the Heavenly
Beings, may know…”. Sakka told the Monk to ask the Yama heavenly beings,
the Suyama, the Tusita heavenly beings, the Santusita, Nimmanarati,
Sunimmita, Paranimmita-Vesavatti heavenly beings, Vasavatti, Brahma’s
associates and all the way to the Great Brahma. The Great Brahma avoided
to answer and finally said that the heavenly beings believe there is nothing
Brahma does not know but the truth is he does not know where the four
great elements cease without remainder. It is the Monk’s fault that he did not
ask The Perfectly Enlightened One. In the end, the Monk went back to The
Perfectly Enlightened One.)
So that Monk, as swiftly as a strong man might flex or unflex his arm,
vanished from the Brahma world and appeared in my presence. He
prostrated himself before me, then sat down to one side and said: Venerable
Sir, where are the four great elements - the earth element, the water element,
the fire element, and the wind element - eliminated without remainder?
I replied: Monk, once upon a time sea traveling merchants, when they set sail
on the ocean, took in their ship a land sighting bird. When they could not see
the land themselves, they released this bird. The bird flew to the east, to the
south, to the west, to the north, it flew to the zenith (over head) and to the
intermediate points of the compass.
If it saw land anywhere, it flew there. But if it saw no land, it returned to the
ship. In the same way, Monk, you have been as far as the Brahma world
searching for an answer to your question and not finding it, and now you
come back to me.
427


But, Monk, you should not ask your question in this way: Where are the four
great elements — the earth element, the water element, the fire element, and
the wind element — eliminated without remainder?
Instead, this is how the question should have been put: Where do earth
water, fire, and wind find no footing?
Where are long and short, small and great, fair and foul — Where are “name-
and-form” wholly destroyed?
And the answer is: Where consciousness is quieted, immeasurable, all-
radiant, that’s where earth, water, fire, and wind find no footing, There both
long and short, small and great, fair and foul — There “name-and-form” are
wholly destroyed.
With the elimination of consciousness, this is all destroyed.
(Reference: DN 11)
In this Teaching from Gotama Buddha, he shares that to eliminate existence is
accomplished through the elimination of the consciousness.
During the lifetime of The Buddha and now in traditional medicine, the body is described
through The Four Elements. The body is categorized into four (4) different elements such
as: earth, water, fire, and wind. Each of these is used to describe the characteristics of the
body.
Earth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.
Water is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.
Fire is the temperature of the body. For example, the heat that is generated to sustain the
body. This element is also connected with the process of digestion.
Wind is the movement within the body. For example, the movement of food and feces
through the intestines of the body.
Space is the lack of any other of The Four Elements. For example, the voids or empty
spaces in the body like the nasal cavity or other locations where there is nothing that
exists.
The Four Elements are used in traditional medicine to understand symptoms of illness
and provide remedies to the patient. Space is not considered an element because it lacks
the qualities of any of the other elements. There are no elemental qualities as it is
described as the lack of or absence of, all the other qualities. Some people consider
“space” to be a fifth element, but The Buddha described only The Four Elements.
428


Not only can the human body be described through The Four Elements, but we can also
describe any physical object through The Four Elements as all material objects have a
combination of The Four Elements.
The question The Buddha explains is appropriate for the Student to ask is “where are
“name-and-form” wholly destroyed?”.
Name-and-form relate to the physical body. The question the Student is asking is “how is
this physical existence eliminated?”.
The Buddha teaches the following about “name-and-form” in other discourses of his
Teachings.
————
And what, Monks, is name-and-form?
Feeling, perception, volitional formation, 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 describing the physical body and what makes “a being a being”.
It is through the elimination of consciousness that a Practitioner eliminates existence in
The Cycle of Rebirth. This is further explained in The Buddha’s Teachings on Dependent
Origination.
Detailed explanation of Dependent Origination is available in this same book series found
in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
429


Chapter 136
In This Fathom‑Long Body
I say, friend, that by traveling one cannot know, see, or reach that end of the
world where one is not born, does not grow old and die, does not pass away
and get reborn. Yet I say that without having reached the end of the world,
there is no making an end of discontentedness.
It is in this fathom-long body endowed with perception and mind that I
proclaim the world, the origin of the world, the elimination of the world, and
the way leading to the elimination of the world.
(Reference: AN 4.45)


In this Teaching from Gotama Buddha, he shares that he has “proclaimed” The Four
Noble Truths. He is using the word “world” as a “retelling” of how he describes The Four
Noble Truths.
It is The Four Noble Truths where one can make the breakthrough to establishing “Right
View” and in doing so, one can make a complete end to discontentedness. In doing so,
one would no longer be reborn. As more and more beings are born through The Cycle of
Rebirth coming to understand and penetrate The Four Noble Truths, there will be fewer
and fewer beings coming into existence. As all beings gradually attain Enlightenment
ending The Cycle of Rebirth, there will eventually come “the elimination of the world” in
terms of you no longer needing to experience “the world”.
A “fathom” is a unit of measurement considered to be approximately 1.8 meters or six (6)
feet. He is only using this to reference himself and there is no meaning here in the use of
that word that needs to be further understood.
Through traveling in The Cycle of Rebirth, “one cannot know, see, or reach that end of”
discontentedness, thus, ending The Cycle of Rebirth or “ending the world”. Through
ending The Cycle of Rebirth “one is not born, does not grow old and die, does not pass
away and get reborn”.
“Without having reached the end of” The Cycle of Rebirth, “there is no making an end of
discontentedness”. Here, The Buddha is sharing the interlinking between making an end
to discontentedness through attaining Enlightenment is equivalent to making an end to
The Cycle of Rebirth, thus, an end to existence in “the world”.
He is not sharing that the world will actually come to an end, as he left The Teaching on
this as an “undeclared” Teaching.
430


Gotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in
his Teachings. He did not teach whether we exist nor not exist once we attain
Enlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle
of Rebirth which is different than no existence at all. If we do not attain Enlightenment
during this life or at death, we will be reborn through The Cycle of Rebirth.
These are the undeclared Teachings of Gotama Buddha.
- the world is eternal
- the world is not eternal
- the world is finite
- the world is infinite
- the soul is the same as the body
- the soul is one thing and the body is another
- after death The Tathāgata exists
- after death The Tathāgata does not exist
- after death The Tathāgata both exists and does not exist
- after death The Tathāgata neither exists nor does not exist
Tathāgata is another term used to refer to Gotama Buddha.
Gotama Buddha is referring to himself who was an Arahant, therefore, you can also insert
“Enlightened Being” for Tathāgata. This means, he left The Teachings “undeclared” of
whether a human being who has attained Enlightenment as an Arahant “after death
exists, does not exist, both exists and does not exist, neither exists nor does not exist”.
Just like all clinging and attachments, if we cling and crave the answer to these
questions, it will cause the mind to be discontent. Knowing the answer to any of these
questions will not lead to an individual’s own Enlightenment and therefore Gotama
Buddha never taught or “declared” these Teachings. They are “undeclared”.
There were many Teachings Gotama Buddha did not share, as his main focus was to help
people understand that they needed to work towards their own salvation through the
process of attaining Enlightenment.
Gotama Buddha focused everyone’s attention, the mind, and their development on The
Teachings that lead to Enlightenment - the cessation of discontentedness and the
suffering it causes rather than ceremonies and worship. He taught people to practice The
Teachings of being a good moral person that eliminates all unwholesome Kamma
production, producing only wholesome Kamma.
Gotama Buddha’s Teachings are about non-attachment. He was not even interested in
people attaching to him nor the existence of God, as Gotama Buddha knew
Enlightenment is 100% determined by our own intentions, speech, and actions.
Rebirth, or The Cycle of Rebirth, is the process in which all beings who have not attained
Enlightenment during this life or at death will be reborn into a new form or formless realm
of existence, hell, afflicted spirits, animal, human, or heaven.
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An “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens
when one has attained Enlightenment in this life or at death - what happens next? That is
the afterlife.
You need to be comfortable with not knowing the answer, in other words, not being
attached to what is or is not going to happen in an afterlife as being attached to needing
to know this outcome could inhibit you from attaining Enlightenment and will cause
rebirth. The goal is to extinguish all craving for a “Personal existence view”, “Desire for
form”, and “Desire for the formless”. These are just three (3) aspects of The Ten Fetters
required for Enlightenment as it relates to the discussion in this Chapter.
If you attain Enlightenment in this human existence, life will be so peaceful, calm, serene,
and content with joy that you will have no need to know what comes next in the afterlife, if
anything at all. You will be experiencing complete and total peace of mind and will know
that if there is something after death having attained Enlightenment, it must be good.
The goal is to attain Enlightenment in this very life so that you will not be reborn through
The Cycle of Rebirth into another realm of existence. You can attain Enlightenment during
your existing life to experience ever lasting peace or at death.
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Chapter 137
But Because There is an Unborn, Unbecome,
Unmade, Unconditioned
There is, Monks, an unborn, unbecome, unmade, unconditioned. If there
were not that unborn, unbecome, unmade, unconditioned, there would not
be the case that escape from the born, become, made, conditioned would
be identified. But precisely because there is an unborn, unbecome, unmade,
unconditioned, escape from the born, become, made, conditioned is thus
identified.
The born, become, produced, made, conditioned, impermanent, conditioned
of aging-and-death, a nest of illnesses, perishing, come‑into‑being through
nourishment and the guide [that is craving] — is unfit for excitement.
The escape from that is peaceful, permanent, a sphere beyond conjecture,
unborn, unproduced, the sorrowless, stainless state, the elimination of
stressful qualities, stilling‑of‑fabrications and completely peaceful.
… … … …
There is, Monks, an unborn, unbecome, unmade, unconditioned.
If, Monks, there were no unborn, unbecome, unmade, unconditioned, no
escape would be discerned from what is born, become, made, conditioned.
But because there is an unborn, unbecome, unmade, unconditioned,
therefore an escape is identified from what is born, become, made,
conditioned.
(Reference: ITI 43)
In this Teaching from Gotama Buddha, he shares that the escape from conditioned
experiences is to attain Enlightenment where the mind will be “unconditioned”, “peaceful”
and in the “permanent” mental state of Enlightenment which is “sorrowless” and has
“elimination of stressful qualities” “completely peaceful”.
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Chapter 138
Final Knowledge is Achieved by Gradual Training
Monks, I do not say that final knowledge (wisdom) is achieved all at once. On
the contrary, final knowledge is achieved by gradual training, by gradual
practice, by gradual progress.
And how does there come to be gradual training, gradual practice, gradual
progress?
Here;
One who has confidence in a Teacher visits him;
When he visits him, he pays respect to him;
When he pays respect to him, he gives ear;
One who gives ear, hears The Teachings;
Having heard The Teachings, he memorizes them;
He examines the meaning of The Teachings he has memorized;
When he examines their meaning, he gains a reflective understanding of
those Teachings;
When he has gained a reflective understanding of those Teachings,
enthusiasm springs up in him;
When enthusiasm has sprung up, he applies his will;
Having applied his will, he investigates;
Having investigated, he strives;
Purposely striving, he realizes with the ultimate truth and sees it by
penetrating it with wisdom.
(Reference: MN 70.22)


In this Teaching from Gotama Buddha, he shares how Enlightenment is not achieved
suddenly or “all at once”. Instead, the attainment of Enlightenment is experienced
gradually through gradual training and gradual practice resulting in gradual progress.
The Buddha provides guidance of how to attain the wisdom that leads to liberation of the
mind. He is providing guidance in “how to learn” and make progress on The Path to
Enlightenment by having a Teacher and gradually learning through investigation of The
Teachings.
When there is confidence in a Teacher, a Practitioner visits them, pays respect, listens to
their Teachings (i.e. gives ear), memorizes The Teachings, examines the meaning of The
Teachings, reflects on The Teachings arousing enthusiasm, and applies their will or effort
to practice The Teachings. Having investigated The Teachings, a Practitioner will need to
strive to independently observe the truth to acquire wisdom.
This is the way one would liberate the mind through seeking guidance with a Teacher.
In order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to
receive guidance. One would not be able to only read a book and attain the results of an
Enlightened mind.
Nothing in Gotama Buddha's Teachings is based in belief. All his Teachings can be
learned and practiced to independently observe the truth as the mind "gradually"
acquires wisdom through independent verification of his Teachings through practice of his
Teachings. It is a real struggle to exist in a world that the unEnlightened mind does not
understand.
This new found wisdom "gradually" improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through actively learning and practicing Gotama Buddha's Teachings with guidance, the
mind becomes Enlightened in that you can observe the improvement in the condition of
the mind as you eliminate all discontent feelings where the mind can reside peaceful,
calm, serene, and content with joy - permanently. You are not believing The Teachings
wishing for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without Teachers.
These are some of the criteria that make a Buddha a Buddha is that they discover The
Teachings on their own attaining Enlightenment without help from a Teacher, shares their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
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That means you and everyone else will need Teachers on this Path to Enlightenment. A
Buddha has already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the mind and
your life.
What is Final Knowledge and What Does It Mean?
When a Practitioner has fully understood The Path to Enlightenment as taught by The
Buddha, and has fully implemented The Teachings of The Buddha in their life to
experience liberation of mind (i.e. Enlightenment), that individual has experienced “final
knowledge”.
Final knowledge is a final confirmation that an individual has fully understood and is fully
practicing the entire Path to Enlightenment and that their mind is Enlightened.
This is discerned by the condition of the mind of the individual.
Through observing, for yourself, that you have not experienced any discontent feelings for
1-3 years, not even the slightest ickiness of mind, you will know that the mind is
experiencing “final knowledge”, the mind is Enlightened, and that will serve as a "final
confirmation" that you have fully understood The Path to Enlightenment and The Natural
Laws of Existence.
An individual who has attained “final knowledge” will be practicing The Ten Fold Path to
perfection and is why, they no longer experience any discontent feelings and will know for
themselves, that they have attained “final knowledge”.
This is also why, an individual who has attained “final knowledge” will know what they
understand as The Path to Enlightenment is 100% accurate.
Their mind has fully awakened (i.e. cultivated wisdom) to all of The Natural Laws of
Existence as taught by The Buddha.
Therefore, when asked questions about The Natural Laws of Existence (i.e. about life)
they will be able to answer questions with 100% confidence knowing that what they
share is 100% accurate.
For an individual unfamiliar with The Path to Enlightenment and “what is final knowledge”,
they could assume and form the perception that an individual stating what they share is
100% accurate and the truth has arrogance or ego.
This is untrue, and the judgement and forming of the perception in the mind of that
individual is something for them to investigate and eradicate so that they can experience
Enlightenment.
An individual who has attained “final knowledge” will have deep wisdom about The Path
to Enlightenment and their mind will be completely at peace with calmness, serenity,
contentedness, and joy. This is a permanent mental state that they will be experiencing,
and they will know they are experiencing for a significant period of time. So, they will have
full confidence in the accuracy of The Teachings they share.
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Additionally, an individual who has attained “final knowledge” will not have a desire to
convince others that they are “right” and the other person is “wrong” about any specific
aspect of The Natural Laws of Existence. Instead, they will choose to share the
understanding of The Natural Laws of Existence with those who ask questions and seek
guidance.
An individual who has attain “final knowledge” has attained Enlightenment, they only walk
with wisdom and a smile but also, have deep loving-kindness and compassion for all
beings who continue to experience the suffering of continued discontentedness.
A Teacher who has attained “final knowledge” is pointing the way to that “final
knowledge” and will know with 100% accuracy, that what they share is “the truth”.
Why Would a Student Have Doubt About The Teachings and a Teacher?
Doubt is a significant hindrance on The Path to Enlightenment. If a Practitioner doubts
The Buddha, The Teachings, The Community, your Teacher, or your own ability to attain
Enlightenment, you will not experience Enlightenment.
An individual with doubt would not have even attained the first Stage of Enlightenment, let
alone, Enlightenment itself.
Therefore, you would like to understand what doubt is and eliminate it from the mind.
It is normal for a Student who is on The Path to Enlightenment to have doubt. After all,
they know very little about The Path to Enlightenment and Enlightenment itself.
The way doubt is eliminated from the mind is through close study, investigation, and
examination of The Teachings of The Buddha. A Student can harness their doubt, turning
it into an inquisitive mind.
If a Student deeply investigates The Teachings of The Buddha, and then practices
them, they will be able to clearly see that there is improvement to the condition of
the mind and one’s life.
So, doubt is not eliminated through blind faith nor belief. There is no such thing as faith or
belief in The Teachings of The Buddha.
Instead, it is through learning, reflecting (i.e. independently verifying), and practicing to
cultivate wisdom that a Student would then see the improvement to the condition of their
mind and life.
But, for a Student who has not done this work, and therefore, has not seen this progress,
there will continue to be doubt in the mind and the Student will be hindered from forward
progress on The Path to Enlightenment.
Additionally, a Student’s sensual desire can oftentimes be a very significant fetter/taint/
pollution of mind that leads to complacency.
Sensual desire, complacency, and doubt are all interlinked.
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Due to a Student having such strong cravings/desires/attachments, the mind is not truly
interested to “let go”. Even for a Student who has been on The Path to Enlightenment for
multiple years, their mind continues to “hold on” with significant amounts of sensual
desire.
The Path to Enlightenment is challenging.
As the mind is letting go of its sensual desire, there are oftentimes significant amounts of
painful feelings in the mind. Sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.
can all arise in the mind due to the mind not “letting go” and continuing to have sensual
desire (i.e. craving/desire/attachment).
So, while an individual may consider themselves to be on The Path to Enlightenment, and
working to eliminate their cravings/desires/attachments, the painful feelings can
oftentimes seem overbearing. Therefore, the mind becomes complacent and looks for a
way out of the needed work to progress on The Path to Enlightenment.
As complacency starts to set in, the mind becomes progressively more frustrated,
agitated, and irritated. The mind can start to regress no longer experiencing growth and
development. The individual can start to see the Teacher who has helped them as being
the problem, and as their anger/hatred/ill will is arising, choose to push away with
aversion from The Path to Enlightenment and their Teacher.
This is all unfortunate for the Student however, if you are aware of this dangerous
downward spiral, you can spot it early and not allow the mind to continue to cascade
downwards.
It is through consistent and ongoing investigation of The Teachings of The Buddha with
the guidance of a Teacher that will provide the mind the ability to cultivate wisdom,
overcome its sensual desires and associated painful feelings, while eradicating the
hindrances of complacency and doubt.
Thus, a Student will be able to gradually progress towards Enlightenment.
Some Students can overcome the obstacles and hindrances that block them from
Enlightenment, and others will not.
Many Students will have struggles and difficulties on The Path to Enlightenment. The
same struggles and difficulties that brought someone to The Path to Enlightenment are
the same struggles and difficulties that will take an individual away from The Path to
Enlightenment - the pollutions in the mind.
A diligent Student, who is deeply investigating The Teachings of The Buddha, while
residing as a newly arrived bride, will overcome the hindrances to flourish and break
through to the Enlightened mind - radiant, bright, cheerful, glad, with ambition and
enthusiasm.
Detailed explanation of “Reside with a Mind of a Newly Arrived Bride” is available in this
same book series found in Chapter 17 of the book “The Foremost Householder” (Volume
8).
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Chapter 139
Seeing Non-self with Correct Wisdom
Monks, Form is impermanent.... Feeling is impermanent.... Perception is
impermanent.... Volitional formations (choice/decisions) are impermanent....
Consciousness is impermanent.
What is impermanent is discontentedness. What is discontentedness is non-
self. What is non-self should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self.
When one sees this thus as it really is with correct wisdom, one holds no
more views concerning the past.
When one holds no more views concerning the past, one holds no more
views concerning the future.
When one holds no more views concerning the future, one has no more
stubborn craving.
When one has no more stubborn craving, the mind becomes free from
strong feelings towards form, feeling, perception, volitional formations, and
consciousness, and is liberated from the taints by non-clinging.
By being liberated, the mind is steady;
by being steady, the mind is content;
by being content, one is not agitated;
Being unagitated, one personally attains Nibbāna (Enlightenment).
One understands: Destroyed is birth,
the holy life has been lived,
what had to be done has been done,
there is no more for this state of existence.
(Reference: SN 22.46)


In this Teaching from Gotama Buddha, he shares Teachings on The Universal Truth of
Impermanence and The Universal Truth of Non-self.
The Buddha explains that The Five Aggregates of form, feelings, perceptions, volitional
formations (choices/decisions), and consciousness (the mind) are impermanent. Like with
all Teachings, this is not a Teaching that you should believe but instead, observe the truth
for yourself through investigating it and examining it in the world.
He then explains, “What is impermanent is discontentedness. What is discontentedness
is non-self”. If the mind holds onto impermanent conditions, it will experience
discontentedness. And, when the mind experiences discontentedness, that is not the self,
that is not you, that is not who you are.
If you understand The Universal Truth of Impermanence and The Universal Truth of Non-
self then you will come to the conclusion that “This is not mine, this I am not, this is not
my self”. None of The Five Aggregates or any other object is “you” or belongs to “you”.
The Buddha then mentions how the mind should be trained to not hold on to the past nor
the future eliminating any sort of craving/desire/attachment for the past and the future.
The mind needs to be trained to be in the present moment. “When one sees this thus as it
really is with correct wisdom, one holds no more views concerning the past. When one
holds no more views concerning the past, one holds no more views concerning the
future. When one holds no more views concerning the future, one has no more stubborn
craving”.
When the mind eliminates craving/desire/attachment, it “becomes free from strong
feelings towards form, feeling, perception, volitional formations, and consciousness, and
is liberated from the taints by non-clinging”. As the mind is trained to “let go” of The Five
Aggregates, it can be trained to eliminate The Ten Fetters or “the taints”.
When the mind has eliminated The Ten Fetters then it is “liberated, the mind is steady”,
“the mind is content”, “not agitated”, and “one personally attains Nibbāna
(Enlightenment)”.
Having attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy
life has been lived”, “what had to be done has been done”, “there is no more for this state
of existence” and there will no longer be any more rebirth in The Cycle of Rebirth.
With an Enlightened mind experiencing such peace, calm, serenity, and contentedness
with joy, a Practitioner knows and can observe this for themselves. They will know that
this path has led exactly where Gotama Buddha said it would, to complete liberation and
freedom from discontentedness. You will also know that there is no more rebirth to be
experienced because the mind has attained Enlightenment.
As has been shared in the other Teachings within this book series, a Practitioner should
never convince themselves that the mind is Enlightened as that can be dangerous to the
mind. But instead, with humbleness a Practitioner will know the mind is liberated when it
has not experienced any discontentedness for a few years.
As the discontentedness in the mind gradually decreases, life only gets better and better
as the brilliance and brightness of the Enlightened mind shines through.
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Chapter 140
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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