And what, Monk, is getting caught by human beings?
Here, someone lives in association with Household Practitioners; he rejoices
with them and sorrows with them, he is happy when they are happy and sad
when they are sad, and he involves himself in their affairs and duties. This is
called getting caught by human beings.
And what, Monk, is getting caught by non-human beings?
Here, someone lives the holy life with the desire [to be reborn] into a certain
order of heavenly beings, thinking: By this virtue or vow or austerity or holy
life I will become a heavenly being or one among the heavenly beings. This is
called getting caught by non-human beings.
‘Getting caught in a whirlpool’: this, Monk, is a designation for the five cords
of sensual pleasure.
And what, Monk, is inward rottenness?
Here someone is immoral, one of unwholesome character, of impure and
suspect behavior, secretive in his acts, no Ascetic though claiming to be one,
not a celibate though claiming to be one, inwardly rotten, corrupt, wicked.
This is called inward rottenness.
(Reference: SN 35.241)


In this Teaching from Gotama Buddha, he shares Teachings on various aspects of life that
can hinder someone from the attainment of Enlightenment using the “Simile of The Great
Log”.
The Buddha uses “the stream” to describe The Path to Enlightenment. “The stream”
leads to “the ocean” (i.e. to Enlightenment). This is why the first Stage of Enlightenment is
referred to as a “Stream-Enterer”. One who has put together The Teachings into a life
practice so well that at the first Stage of Enlightenment (i.e. Stream-Enterer), one has
entered the stream and there is no going backwards. At the first Stage of Enlightenment,
the mind will not regress and the being will attain Enlightenment at some point in the next
seven (7) lives - at a maximum.
The log represents the individual and Gotama Buddha is explaining the various aspects of
life that can get one caught up and inhibit the log from making it to the ocean. These are
Teachings describing the things for you to “look out” for so that you do not get inhibited
from making it to Enlightenment.
If one avoids getting “caught up” with these, the mind will slant, slope, and incline
towards Enlightenment because “Right View” will slant, slope, and incline towards
Enlightenment. Right View is to learn, reflect, and practice The Four Noble Truths.
1.) Near shore: this is a designation for the six internal sense bases related to the fetter/
taint of “sensual desire”. This is how the mind has craving/desire/attachment through The
Six Sense Bases of the eyes, ears, nose, tongue, body, and mind.
2.) Far shore: this is a designation for the six external sense bases related to the fetter/
taint of “sensual desire”. This is how the mind has craving/desire/attachment through The
Six Sense Bases for the objects of its affection as forms, sounds, odors, flavors, physical
objects, and mental objects.
The six internal sense bases are experiencing the six external sense bases.
It is only when one guards the doorways to The Six Sense Bases, or the six doorways to
discontentedness, that one is able to eliminate craving/desire/attachment through the six
internal sense bases for the six external sense bases eliminating the fetter/taint of
“sensual desire” that the mind can progress towards Enlightenment.
The mind needs to establish a well refined practice of The Eight Fold Path as a starting
point for eventually getting to the point where it can eliminate the fetters/taints/pollution of
the mind. One would not be able to just immediately eliminate the fetters but instead,
would need to first lay the foundation of their life practice with a well developed practice
of The Eight Fold Path to prepare the mind to be willing and able to eliminate The Ten
Fetters.
124


3.) Sink in mid-stream: this is a designation for one who allows excitement and desire to
persist. To attain Enlightenment the mind needs to eliminate pleasant feelings, painful
feelings, and feelings that are neither painful-nor-pleasant.
If the Practitioner allows the mind to experience pleasant feelings, then they are inviting
into the mind painful feelings and feelings that are neither painful-nor-pleasant. The mind
needs to eliminate happiness, excitement, and elation based on impermanent conditions
gaining inner tranquility of mind - peacefulness, calmness, serenity, and contentedness
with joy that is permanent because it is not based on impermanent conditions.
Through “cutting off or letting go” of happiness, excitement, and elation, the mind can
then eliminate craving/desire/attachment. Sinking mid-stream is to allow the happiness,
excitement, elation (pleasant feelings) to persist, thus, craving/desire/attachment is not
eliminated. Craving/desire/attachment is the cause of the discontent mind. If the mind has
craving/desire/attachment it will experience discontentedness, thus, will not experience
Enlightenment.
4.) Cast up on high ground: this is a designation for the conceit ‘I am’. A person that is
“cast up on high ground” is one who allows arrogance, pride, judging, measuring or
comparing as superior or inferior to others (i.e. the ego) to persist.
If the mind has the fetter/taint/pollution of “conceit” it is “cast up on high ground”,
therefore, the mind will not experience Enlightenment. A Practitioner needs to eliminate
the ego comprised of the fetters/taints of “Personal Existence View” and “Conceit”.
5.) Gets caught by human beings: is someone who lives in association with Household
Practitioners; he rejoices with them and sorrows with them, he is happy when they are
happy and sad when they are sad, and he involves himself in their affairs and duties.
Remember that Ordained Practitioners are going to live separate from Household
Practitioners as a way of creating conditions that are more conducive to Enlightenment
but do not guarantee Enlightenment. So, an Ordained Practitioner, in this Teaching, is
being advised not to “get caught by human beings”.
For Household Practitioners, you can apply this Teaching to your life in that as your
friends, family, and other associates are experiencing the ebbs and flows in the daily
struggles of life, that you should ensure the mind does not get “caught up” by their
challenges of life.
It is typically viewed as empathy if one sorrows with their associates as they are
struggling in life. It is typically viewed as friendly if one rejoices and becomes elated when
others around them become elated. Here, The Buddha is sharing that this would get the
mind “caught by human beings” if the mind lacked the wisdom, moral conduct, and
mental discipline to not allow this to happen.
It is possible to be understanding and helpful in our personal and professional
relationships with others without feeling their same sorrow or elation when those close to
us experience daily struggles. You can actually be even more helpful in your relationship if
when those around you are sorrowful or elated to remain calm and provide guidance,
when asked, of how to improve their situation and move the mind out of
discontentedness and towards peacefulness.
125


If you allow the mind to feel the same sorrow and elation of others and view this as part of
your relationship with them, then the mind will “get caught by human beings” because
you are allowing your attachment to human beings to cause discontentedness in the
mind. Through the elimination of your attachments to human beings through practicing
“True Love”, as described in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1), a Practitioner can remain unaffected by the daily struggles of
others while with loving-kindness and compassion potentially help others as they seek
your assistance.
6.) Get caught by non-human beings: is someone living the holy life with the desire [to
be reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or
austerity or holy life, I will become a heavenly being or one among the heavenly beings.
There are some who aspire to be reborn in the heavenly realm. This is not the goal of
these Teachings and would not produce an Enlightened mind.
If the mind has craving/desire/attachment to exist in heaven as a heavenly being, then the
mind is still holding on and has not yet fully extinguished 100% of all craving/desire/
attachment and, thus, will experience discontentedness because it is not yet Enlightened.
One will need to extinguish any desire to be reborn in the heavenly realm to experience
complete liberation of the mind.
7.) Get caught in a whirlpool: is a designation for the five cords of sensual pleasure.
The Five Cords of Sensual Pleasure is the craving/desire/attachment the mind has for the
sensual pleasures associated with wanting agreeable and pleasant forms, sounds, odors,
flavors, and physical objects through five of the sense bases to produce pleasant
feelings.
Where the six internal and external sense bases are the actual sense bases, The Five
Cords of Sensual Pleasure are how the mind has longing and strong eagerness (craving/
desire/attachment) for the objects of its affection through five of The Six Sense Bases and
becomes practically obsessed with acquiring the objects of its affection as “sensual
pleasures”.
“The cord” is the actual craving/desire/attachment for the sensual pleasure.
126


The Five Cords of Sensual Pleasure
Monks, there are these five cords of sensual pleasure.
What are the five?
Forms recognizable by the eye that are wished for, desired, agreeable and likeable,
connected with sensual desire, and temptation of craving.
Sounds recognizable by the ear that are wished for, desired, agreeable and likeable,
connected with sensual desire, and temptation of craving.
Odors recognizable by the nose that are wished for, desired, agreeable and likeable,
connected with sensual desire, and temptation of craving.
Flavors recognizable by the tongue that are wished for, desired, agreeable and likeable,
connected with sensual desire, and temptation of craving.
Physical Objects that are wished for, desired, agreeable and likeable, connected with
sensual desire, and temptation of craving.
These are the five cords of sensual pleasure.
Detailed explanation of The Six Sense Bases and Sensual Pleasures is available in this
same book series found in the book “The Six Sense Bases” (Volume 9).
8.) Inwardly rotten: someone is immoral, one of unwholesome character, of impure and
suspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a
celibate though claiming to be one, inwardly rotten, corrupt, wicked.
While Gotama Buddha is describing characteristics associated with the Ascetic life, one
can apply this Teaching to all lifestyles whether an Ordained or a Household Practitioners.
If one is immoral, unwholesome, impure, secretive, rotten, corrupt, and wicked then this
will inhibit one from experiencing Enlightenment. The Path to Enlightenment is about
eliminating unwholesome qualities of mind and cultivating wholesome qualities of mind.
Through making wholesome decisions, one will experience only wholesome results due to
The Natural Law of Kamma. It is The Teachings of The Buddha that will help you
understand what is unwholesome and what is wholesome. Through learning, reflecting,
and practicing these Teachings, the mind is gradually trained to acquire wisdom and
gradually practices wholesome moral conduct through a mind that has been trained to
have mental discipline.
127


Chapter 30
The Simile of The Tortoise
Monks, in the past a tortoise was searching for food along the bank of a river
one evening. On that same evening a jackal was also searching for food
along the bank of that same river. When the tortoise saw the jackal in the
distance searching for food, it drew its limbs and neck inside its shell and
passed the time keeping still and silent.
The jackal had also seen the tortoise in the distance searching for food, so
he approached and waited close by, thinking: When this tortoise extends one
or another of its limbs or its neck, I will grab it right on the spot, pull it out,
and eat it. But because the tortoise did not extend any of its limbs or its
neck, the jackal, failing to gain access to it, lost interest in it and departed.
So too, Monks, Māra the Evil One is constantly and continually waiting close
by you, thinking, ‘Perhaps I will gain access to him through the eye or
through the ear or through the nose or through the tongue or through the
body or through the mind.’ Therefore, Monks, reside guarding the doors of
The Six Sense Bases. Having seen a form with the eye...Having heard a
sound with the ear...Having smelt an odor with the nose...Having tasted a
flavor with the tongue...Having touched a physical object with the body…
Having recognized a mental object with the mind, do not grasp its signs and
features. Since, if you leave the eye sense base unguarded, the ear sense
base unguarded, the nose sense base unguarded, the tongue sense base
unguarded, the body sense base unguarded, the mind sense base
unguarded, evil unwholesome states of craving and displeasure might invade
you, practice the way of its restraint, guard the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base, the mind sense base, undertake the restraint of the eye sense base,
the ear sense base, the nose sense base, the tongue sense base, the body
sense base, and the mind sense base.
When, Monks, you reside guarding the doors of The Six Sense Bases, Māra
the Evil One, failing to gain access to you, will lose interest in you and
depart, just as the jackal departed from the tortoise.
Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully extinguished.
A Monk would not blame anyone.
128


Chapter 31
A Strong Post or Pillar Is A
Designation for Mindfulness
And how, Monks, is there restraint?
Here, having seen a form with the eye, having heard a sound with the ear,
having smelt an odor with the nose, having tasted a flavor with the tongue,
having touched a physical object with the body, having recognized a mental
object with the mind, a Monk is not intent upon a pleasing form and not
repelled by a displeasing form. He resides having set up mindfulness of the
body, with a measureless mind, and he understands as it really is that
liberation of mind, liberation by wisdom, wherein those evil unwholesome
states are eliminated without remainder. It is in such a way that there is
restraint.
Suppose, Monks, a man would catch six animals - with different domains
and different feeding grounds - and tie them by a strong rope. He would
catch a snake, a crocodile, a bird, a dog, a jackal, and monkey, and tie each
by a strong rope. Having done so, he would bind them to a strong post or
pillar. Then those six animals with different domains and different feeding
grounds would each pull in the direction of its own feeding ground and
domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’
The crocodile would pull another way, thinking, ‘Let me enter the water.’ The
bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog
would pull another way, thinking, ‘Let me enter a village.’ The jackal would
pull another way, thinking, ‘Let me enter a charnel ground.” The monkey
would pull another way, thinking, ‘Let me enter a forest.’
Now when these six animals become worn out and fatigued, they would
stand close to that post or pillar, they would sit down there, they would lie
down there.
So too, Monks, when a Monk has developed and cultivated mindfulness
directed to the body, the eye does not pull in the direction of agreeable forms
nor are disagreeable forms repulsive; the ear does not pull in the direction of
agreeable sounds nor are disagreeable sounds repulsive; the nose does not
pull in the direction of agreeable odors nor are disagreeable odors repulsive;
the tongue does not pull in the direction of agreeable flavors nor are
disagreeable flavors repulsive; the body does not pull in the direction of
agreeable physical objects nor are disagreeable physical objects repulsive;
130


the mind does not pull in the direction of agreeable mental objects nor are
disagreeable mental objects repulsive.
It is in such a way that there is restraint.
A strong post or pillar: this, Monks, is a designation for mindfulness directed
to the body. Therefore, Monks, you should train yourselves thus: We will
develop and cultivate mindfulness directed to the body, make it our vehicle,
make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 35.247)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to
restrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.
He uses the six animals pulling in different directions to represent the six internal sense
bases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external
sense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the
mind is unrestrained allowing the mind to pull towards the objects of its affection, the
mind will continue to experience discontentedness.
Through training the mind to be restrained by focusing on the arising bodily sensations as
the “post or pillar” then as discontentedness arises, the Practitioner can observe those
bodily sensations and cut off and let go of the discontentedness, thus, working to
eliminate the cravings/desires/attachments that caused the discontentedness. By no
longer allowing the mind to pull towards the objects of its affection, it is restrained and the
mind will eliminate discontentedness.
A Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to
train the mind to cut off thoughts and let them go gaining more and more mental
discipline of the mind being aware of the bodily sensations that precede the arising of
discontentedness. In this way, one gains the ability to cut off and let go of cravings/
desires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,
physical objects, and mental objects to eliminate discontentedness.
It is the mind’s mental longing with a strong eagerness towards the six external sense
bases through the six internal sense bases that is the cause of the discontent mind. The
mind craves pleasant feelings and when it gets the object of its affection, it experiences
happiness, excitement, and elation but the mind is discontent. If the mind does not
acquire the objects of its affection, it experiences sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience
feelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,
displeased, uncomfortable, unsatisfied. All of these feelings and others are indications of
a discontent mind.
131


It is only when one deeply learns, reflects, and practices these Teachings while training
the mind using techniques such as Breathing Mindfulness Meditation that the mind will be
liberated through wisdom from the discontent feelings experienced in the unEnlightened
mind. Then in the moment as the mind experiences the arising of bodily sensations
indicating arising discontentedness, cut that off and let it go.
As the mind is being trained in meditation to cut off thoughts and let them go, the mind
develops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,
perceptions, etc., arising and to then cut them off or let them go. This trains the mind over
repeated meditation training sessions to “let go”. Every time the mind wants to pull in any
direction towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a
Practitioner should not judge the thoughts, label them, or even attempt to figure out
where they are coming from. You can just cut them off and let them go bringing the mind
back to the breath. The breath is the present moment and is the strong “post or pillar”.
This training will develop into the mind having deep awareness (Right Mindfulness) and
the ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)
Then, with this consistent and ongoing training during daily meditation sessions of 2-3
times per day for 30-minutes or more per session, in daily life as unwholesome thoughts,
feelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off
and let it go.
Over time, this trains the mind to be well disciplined with Breathing Mindfulness
Meditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when
these six animals become worn out and fatigued, they would stand close to that post or
pillar, they would sit down there, they would lie down there” the mind will eventually get
tired of pulling in the direction of the six external sense bases through the six internal
sense bases and it will just “sit down there” and “lie down there” being perfectly tuned to
“the middle way”.
The mind can then apply this in daily life, that as the mind is pulling in the direction of the
objects of its affection due to craving/desire/attachment, the Practitioner can cut that off
and let it go. This trains the mind to reside in the middle no longer pulling towards the
objects of its affection due to craving/desire/attachment. Craving/desire/attachment can
be gradually eliminated from the mind, thus, all discontentedness of mind is gradually
eliminated. The mind becomes Enlightened because the unwholesome root of craving/
desire/attachment has been extinguished from the mind and no longer causes arising
discontentedness.
The mind will be more and more trained to perform optimally with deep concentration
(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing
muddle mindedness. The mind will become more and more clear as it fully realizes the
benefits and results of consistent and ongoing training on The Path to Enlightenment.
Detailed explanation of Breathing Mindfulness Meditation is available in this same book
series found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
132


Chapter 32
Dwelling in Breathing Mindfulness Meditation
Monks, that Monk gains at will, without trouble or difficulty, that
concentration through the development and cultivation of which no shaking
or trembling occurs in the body, and no shaking or trembling occurs in the
mind. And what concentration is it through the development and cultivation
of which no shaking or trembling occurs in the body, and no shaking or
trembling occurs in the mind?
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) has been developed and cultivated that no shaking
or trembling occurs in the body, and no shaking or trembling occurs in the
mind. And how, Monks, is concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) developed and cultivated so that no
shaking or trembling occurs in the body, and no shaking or trembling occurs
in the mind?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short, he
knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in; he trains thus:
Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in; he trains thus:
Calming the bodily sensations, I will breathe out.
He trains thus: Experiencing joy, I will breathe in; he trains thus: Experiencing
joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in: he trains thus:
Experiencing peacefulness. I will breathe out.
133


He trains thus: Experiencing the mental activity, I will breathe in: he trains
thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in; he trains thus:
Calming the mental activity, I will breathe out.
He trains thus: Experiencing the mind, I will breathe in; he trains thus:
Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in; he trains thus:
Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in; he trains thus:
Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in; he trains thus: Liberating
the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in; he trains thus;
Reflecting on impermanence, I will breathe out.
He trains thus; Reflecting on fading away, I will breathe in; he trains thus:
Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in; he trains thus:
Reflecting on elimination I will breathe out.
He trains thus: Reflecting on letting go. I will breathe in; he trains thus:
Reflecting on letting go, I will breathe out.
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) has been developed and cultivated in this way that
no shaking or trembling occurs in the body, and no shaking or trembling
occurs in the mind.
I too, Monks, before my Enlightenment, while I was still unawakened but
intent on awakening, not yet fully Enlightened, generally dwelt in this
dwelling. While I generally dwelt in this dwelling, neither my body nor my
eyes became fatigued and my mind, by not clinging, was liberated from the
taints.
Therefore, Monks, if a Monk aspires: May neither my body nor my eyes
become fatigued and may my mind, by not clinging, be liberated from the
taints, this same concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) should be closely attended to.
134


(Reference: SN 54.8)
In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness
Meditation was to his own journey to the Enlightened mind and encourages his Students
to use this meditation to train the mind to experience liberation.
Through development of Breathing Mindfulness Meditation and other training, the mind is
liberated to Enlightenment. An Enlightened mind will experience deep “concentration”
and will not experience any “shaking or trembling”. But, as long as the mind is
unEnlightened it will experience discontent feelings which is the “shaking and trembling”
of the mind. This is described in The Ten Fetters as “restlessness”. A Practitioner will
need to eliminate the fetter of “restlessness” to attain Enlightenment.
Restlessness (Confused, distracted, worried, anxious, restless state of mind the opposite of “singleness
of mind”.)
The Buddha then goes into explaining instructions and guidance for Breathing
Mindfulness Meditation which is explained in detail in the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) and in the book “Breathing
Mindfulness Meditation” (Volume 7) in this same book series.
The Buddha describes Breathing Mindfulness Meditation as a “dwelling”. As one
experiences the Jhānas and more deeply moves into the Stages of Enlightenment, the
mind becomes so stable and steady that one might have the thought that they can
“dwell” or “reside" there permanently with a peaceful, calm, serene, and content mind
with joy because the mind is at ease, tranquil, and unbothered by anything at all.
The goal is to then bring this same tranquility of mind into one’s daily life where the mind
can reside or “dwell” in this peaceful dwelling at all times - permanently.
A mind that resides permanently peaceful, calm, serene, and content with joy
experiencing complete liberation or Enlightenment, then “neither my body nor my eyes
became fatigued and my mind, by not clinging, was liberated from the taints”. The body
nor the mind will ever become fatigued. An Enlightened being will experience sleepiness
and need sleep but they will not experience fatigue.
If you have ever had a long day and felt that the feet were carrying around a ton of bricks
or that there were a ton of bricks on the shoulders, this is because the mind is carrying
the burden of craving, anger, and ignorance (unknowing of true reality). This is very
tiresome for the mind and, thus, the body experiences a great amount of fatigue in the
unEnlightened state.
But, as the mind becomes more and more Enlightened laying down the burden of
carrying around the fetters/taints/pollution of the mind, it is liberated from craving, anger,
and ignorance (unknowing of true reality) and never again experiences fatigue. This is just
one of many benefits associated with training the mind to attain Enlightenment and The
Buddha is making that clear in this Teaching.
135


He shares, “if a Monk aspires: May neither my body nor my eyes become fatigued and
may my mind, by not clinging, be liberated from the taints, this same concentration by
Mindfulness of Breathing (Breathing Mindfulness Meditation) should be closely attended
to”.
A Practitioner will need to develop a well established practice of Breathing Mindfulness
Meditation to train the mind and liberate it from all unwholesome mental qualities that are
keeping it trapped in the unEnlightened state. You can seek guidance from the author of
this book to assist you in developing your life practice.
136


Chapter 33
Breathing Mindfulness Meditation
The Tathāgata’s Dwelling
Monks, if wanderers of other communities ask you: In what dwelling, friends,
did The Perfectly Enlightened One generally dwell during the rains retreat? -
being asked thus, you should answer those wanderers thus: During the rains
residence, friends, The Perfectly Enlightened One generally resided in the
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation).
Here, Monks, mindful I breathe in, mindful I breathe out.
When breathing in long I know: I breathe in long;
when breathing out long I know: I breathe out long.
When breathing in short I know: I breathe in short;
when breathing out short I know: I breathe out short.
I know: Experiencing the whole body, I will breathe in;
I know: Experiencing the whole body, I will breathe out.
I know: Calming the bodily sensations, I will breathe in;
I know: Calming the bodily sensations, I will breathe out.
I know: Experiencing joy, I will breathe in;
I know: Experiencing joy, I will breathe out.
I know: Experiencing peacefulness, I will breathe in;
I know: Experiencing peacefulness, I will breathe out.
I know: Experiencing the mental activity. I will breathe in;
I know: Experiencing the mental activity I will breathe out.
I know: Calming the mental activity, I will breathe in;
I know: Calming the mental activity, I will breathe out.
I know: Experiencing the mind, I will breathe in;
I know: Experiencing the mind, I will breathe out.
I know: Gladdening the mind, I will breathe in;
I know: Gladdening the mind, I will breathe out.
137


I know: Concentrating the mind, I will breathe in;
I know: Concentrating the mind, I will breathe out.
I know: Liberating the mind, I will breathe in;
I know: Liberating the mind, I will breathe out.
I know: Reflecting on impermanence, I will breathe in;
I know: Reflecting on impermanence, I will breathe out.
I know: Reflecting on fading away, I will breathe in;
I know: Reflecting on fading away, I will breathe out.
I know: Reflecting on elimination, I will breathe in;
I know: Reflecting on elimination, I will breathe out.
I know: Reflecting on letting go, I will breathe in;
I know: Reflecting on letting go, I will breathe out.
If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata's dwelling, it is of
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) that one could rightly say this.
Monks, those Monks who are trainees, who have not attained their mind’s
ideal, who dwell aspiring for the unsurpassed security from bondage
(Enlightenment): for them concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, leads to
the destruction of the taints. Those Monks who are Arahants, whose taints
are destroyed, who have lived the holy life, done what had to be done, laid
down the burden, reached their own goal, completely destroyed the fetters
of existence, those completely liberated through final knowledge (wisdom):
for them concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to a peaceful dwelling in
this very life and to mindfulness and clear comprehension.
If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata’s dwelling, is of concentration
by Mindfulness of Breathing (Breathing Mindfulness Meditation) that one
could rightly say this.
(Reference: SN 54.11)


In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness
Meditation is to training the mind to attain Enlightenment.
Here, he discusses that during the “rains retreat” he will be residing in Breathing
Mindfulness Meditation. Each year during the three (3) month rainy season (July to
October), Ordained Practitioners were taught to reside at their primary Temple. This was
taught as a way to ensure that the roaming and wandering Ordained Practitioners did not
do harm to the farmers’ fields. With significant rain fall, roaming and wandering Ordained
Practitioners would be stepping on the softened earth potentially harming the land of the
farmers. The Path to Enlightenment is focused on not causing harm to others as if you
cause harm to others, harm will be returned to you.
So, The Buddha advised the Ordained Practitioners to reside at the Temple and do not
venture off other than in short distances to collect food each day. This would ensure the
Ordained Practitioners were not causing harm to the farmers’ land and their ability to
cultivate crops. If the Ordained Practitioners harmed the land, and thus the crops, this
harm could result in the farmers being angered and/or a shortage of food for their family
and surrounding villagers.
The practice of residing at one’s primary Temple during the rains retreat is still in place
today. Ordained Practitioners will reside in their Temple for deep learning, reflection, and
practice to develop their understanding of The Path to Enlightenment through The
Buddha’s Teachings. While Ordained Practitioners will often travel throughout the other
times of year to interact with other Ordained Practitioners and seek guidance in The
Teachings, during this three (3) month period each year (July to October), Ordained
Practitioners will typically study closely with the Master Teacher at their primary Temple.
The Buddha then goes into explaining instructions and guidance for Breathing
Mindfulness Meditation which is explained in detail in the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) and in the book “Breathing
Mindfulness Meditation” (Volume 7) in this same book series.
Gotama Buddha then goes on praising Breathing Mindfulness Meditation in the following:
“If anyone, Monks, speaking rightly could say of anything: It is a noble dwelling, an
excellent dwelling, The Tathāgata's dwelling, it is of concentration by Mindfulness of
Breathing (Breathing Mindfulness Meditation) that one could rightly say this”.
The Buddha encourages anyone new to the path, “trainees”, who have not attained
Enlightenment to train in Breathing Mindfulness Meditation as this will lead to
Enlightenment in the following: “those Monks who are trainees, who have not attained
their mind's ideal, who dwell aspiring for the unsurpassed security from bondage
(Enlightenment): for them concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation), when developed and cultivated, leads to the destruction of the
taints”.
139


He also explains that all those who are Enlightened practice Breathing Mindfulness
Meditation in the following: “Those Monks who are Arahants, whose taints are destroyed,
who have lived the holy life, done what had to be done, laid down the burden, reached
their own goal, completely destroyed the fetters of existence, those completely liberated
through final knowledge (wisdom): for them concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, leads to a peaceful
dwelling in this very life and to mindfulness and clear comprehension”.
Then lastly, once again praising Breathing Mindfulness Meditation similarly as the prior
paragraph: “If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata's dwelling, is of concentration by
Mindfulness of Breathing (Breathing Mindfulness Meditation) that one could rightly say
this.”
140


Chapter 34
One Who Develops Mindfulness of Death
Diligently for The Destruction of the Taints
Monks, mindfulness of death, when developed and cultivated, is of great fruit
and benefit, culminating in the deathless (Enlightenment), having the
deathless as its conclusion. But do you, Monks, develop mindfulness of
death?
When this was said, one Monk said to The Perfectly Enlightened One:
‘Venerable Sir, I develop mindfulness of death.’
Monks, the Monk who develops mindfulness of death thus: ‘May I live just a
night and a day so that I may attend to The Perfectly Enlightened One’s
Teaching. I could then accomplish much!’; ... ‘May I live just a day so that I
may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just half a day so that I may attend to The
Perfectly Enlightened One’s Teaching. I could then accomplish much!’; ...
‘May I live just the length of time it takes to eat a single almsfood meal so
that I may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just the length of time it takes to eat half an
almsfood meal so that I may attend to The Perfectly Enlightened One’s
Teaching. I could then accomplish much!’; ... ‘May I live just the length of
time it takes to chew and swallow four or five mouthfuls of food so that I may
attend to The Perfectly Enlightened One’s Teaching. I could then accomplish
much!’: these are called Monks who dwell carelessly. They develop
mindfulness of death sluggishly for the destruction of the taints.
But the Monk who develops mindfulness of death thus: ‘May I live just the
length of time it takes to chew and swallow a single mouthful of food so that
I may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just the length of time it takes to breathe
out after breathing in, or to breathe in after breathing out, so that I may
attend to The Perfectly Enlightened One’s Teaching. I could then accomplish
much!’: these are called Monks who reside determined. They develop
mindfulness of death diligently for the destruction of the taints.
Therefore, Monks, you should train yourselves thus: We will reside
determined. We will develop mindfulness of death diligently for the
destruction of the taints. Thus should you train yourselves.
141


(Reference: AN 8.73)
In this Teaching from Gotama Buddha, he shares that it is important to cultivate
“mindfulness of death” or “awareness of death” as this is of “great fruit and benefit”.
In order to attain Enlightenment, a Practitioner would need to eliminate all fears including
the fear of death. If the mind has fear, this is discontentedness being caused by craving/
desire/attachment. An Enlightened mind would not experience discontentedness as all
discontent feelings have been eradicated from the mind. An Enlightened being will not
fear death. If there is craving/desire/attachment to this material world, the physical body,
the people in this world, etc. the mind will experience fear of death.
A mind that fears death will not experience a permanent peaceful, calm, serene, and
content mind with joy because it is still “holding on” and, thus, fear is produced in the
mind.
The Buddha then describes two different perspectives of Students. Those students who
develop mindfulness of death “sluggishly” and those who develop mindfulness of death
“diligently”.
Using an elongated timeframe, he describes Students focusing on his Teachings
sluggishly and with complacency developing the mind towards the elimination of fear of
death. Using a shortened timeframe, he describes Students focusing on his Teachings
diligently and with energy developing the mind towards the elimination of fear of death.
Here, Gotama Buddha is encouraging Students to eliminate the fear of death and to do
so with motivation, determination, diligence, and without delay. One of The Five
Hindrances to Enlightenment is complacency and this will need to be eliminated from the
mind to attain Enlightenment.
A sluggish approach to learning, reflecting, and practicing these Teachings would not
produce the results of an Enlightened mind. But also, approaching and pursuing The Path
to Enlightenment with craving/desire/attachment expecting or wanting immediate results
would cause the mind to be discontent.
So, the solution is to train the mind towards Enlightenment by practicing “the middle way”
where there is no sluggish complacency and no longing with a strong eagerness but
instead motivation, determination, diligence, and enthusiasm with Enlightenment as a
goal, interest, or objective. Progressing in this way will produce results.
142


Chapter 35
Direct Knowledge for A Sick One
Monks, if five things do not slip away from a weak and sick Monk, it can be
predicted of him: In no long time, with the destruction of the taints, he will
realize for himself with direct knowledge (experience), in this very life, the
taintless liberation of mind, liberation by wisdom, and having entered upon it,
he will reside in it.
What five?
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
If these five things do not slip away from a weak and sick Monk, it can be
predicted of him: In no long time, with the destruction of the taints, he will
realize for himself with direct knowledge (experience), in this very life, the
taintless liberation of mind, liberation by wisdom, and having entered upon it,
he will reside in it.
(Reference: AN 5.121)


In this Teaching from Gotama Buddha, he shares here are “five things” that need to be
retained in the mind and if they “do not slip away” when “weak and sick” that one will
experience for themselves the Enlightened mind.
1.) Unattractiveness of the body: The fetter/taint/pollution in the mind of “sensual
desire” is one of the most challenging aspects of the mind to eliminate on The Path to
Enlightenment. One of the strongest cravings/desires/attachments the mind has related to
sensual desire is the craving for sexual contact. In order to attain the third or fourth Stage
of Enlightenment, a Practitioner would need to eliminate the fetter/taint of sensual desire
which includes the elimination of sexual contact. When or if a Practitioner decides to do
this is their personal choice.
A Practitioner progressing on this path might decide to learn, reflect, and practice The
Teachings progressing to the first or second Stage of Enlightenment where
discontentedness is significantly reduced and one’s mind and life is quite peaceful while
still retaining sexual contact. In the first and second Stages of Enlightenment a
Practitioner would not yet have eliminated the fetter/taint of sensual desire and could
choose to approach this at a later time.
Once a Practitioner has decided to eliminate sensual desire, thus sexual contact, a
technique used to train the mind to accomplish this goal is to develop “unattractiveness
of the body”.
The reason human beings have craving for sexual contact is instinctive but also driven by
the mind’s ignorance/delusion/unknowing of true reality as it relates to many topics
including being able to see the body as it truly is. The unEnlightened mind does not see
the human body as it truly is. We see the beautified hair, clothing, jewelry, skin, makeup,
etc. and are driven to chase pleasant feelings associated with the sense base of the body
- the mind is triggered to chase after bodily contact for sexual intercourse.
Through training the mind to see true reality, thus, the “unattractiveness of the human
body” this would involve observing the body as it truly is without the beautified hair,
clothing, jewelry, skin, makeup, etc. The techniques employed to develop this are found in
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)
and you can seek guidance with a Teacher to help you establish this in the mind when
ready.
Sensual desire (The desire for pleasures from The Six Sense Bases: eyes, ears, nose, tongue, body, and
the mind.)
2.) Dissatisfaction of food: With the fetter/taint/pollution in the mind of “sensual desire”
being one of the most challenging aspects of the mind to eliminate on The Path to
Enlightenment as described related to sexual contact, another strong sensual desire in
the mind is the craving/desire/attachment to food.
While the mind needs food to sustain one’s life, oftentimes the unEnlightened mind
develops mental longing and strong eagerness for specific types of food that if they are
not acquired, the mind is discontent.
A Practitioner will need to train the mind to eliminate any mental longing with a strong
eagerness towards specific foods and train the mind that food is purely to sustain the
health of the physical body. There is no other purpose for food.
144


This does not mean that one cannot enjoy a good tasting meal, but if the mind finds
happiness, excitement, elation (pleasant feelings) based on this impermanent condition,
then when that impermanent condition does not exist, the mind will experience
discontentedness of painful feelings like sadness, anger, frustration, irritation, annoyance,
anxiety, stress, etc.
To eradicate the discontentedness associated with craving/desire/attachment to specific
foods, one will need to understand and train the mind to observe contentedness no
matter what food is available to eat. Ordained Practitioners collect food from Household
Practitioners on alms rounds where they can only eat what food is given. They do not
have any choice in the foods they ingest at a given meal. But Household Practitioners
choose their own food so you will need to employ your own discipline to eliminate any
cravings/desires/attachments to specific foods.
One way a person might choose to do this is through having someone else choose their
food for them for an extended period of time, 6-12 months, giving a person full range to
select foods that are healthy yet not influenced by your personal choices. During this
time, observe the mind and whether it is pulling towards any specific foods and if it
becomes discontent when specific foods are not available. If you observe this, then you
know there is craving/desire/attachment to specific foods and one should train the mind
to distance itself from those foods for a period of time training it to ingest food for the sole
purpose of maintaining the health of the physical body until the mind has fully eliminated
the craving/desire/attachment for specific foods.
You can seek guidance from your Teacher on other options and ideas for eliminating
cravings/desires/attachments to food to thin then eliminate the fetter/taint of sensual
desire.
Additionally, the mind can understand “dissatisfaction of food” as understanding that as it
relates to a discontent mind, food is not the solution. Oftentimes when the mind is unwell
experiencing pleasant feelings, painful feelings, or feelings that are neither painful-nor-
pleasant, a human being will eat food in an attempt to cure the unwelcomed feelings. The
mind needs to understand that emotional eating is not the solution to solving the
discontentedness that exists in the mind cultivating “dissatisfaction of food” or in other
words “understanding that food is not the solution” to the discontentedness experienced
in the unEnlightened mind.
3.) Non-excitement in the entire world: There are many enticing and alluring pleasures
in the world that the mind may have come accustomed to finding happiness, excitement,
and elation in while unaware it was causing its own discontentedness off The Path to
Enlightenment. Once a Practitioner understands the cause of the discontent mind is
craving/desire/attachment, they will need to “let go” of the entire world to attain
Enlightenment choosing to not seek or chase excitement in the world developing “non-
excitement in the entire world”.
This does not mean that one needs to eliminate relationships, occupations, possessions,
etc. It just means the mind needs to eliminate the “mental longing with a strong
eagerness” that exists in the mind towards relationships, occupations, possessions, etc.
learning how to practice non-craving, non-desire, and non-attachment. In this way, the
mind can be trained to experience unconditioned joy. Unconditioned joy is not associated
with impermanent objects, so the Practitioner is not attaining it by craving/desire/
attachment and, therefore, unconditioned joy is permanent.
145


Practicing non-attachment does not mean one needs to eliminate relationships,
occupations, or possessions necessarily. Non-attachment means that one needs to “let
go” of the longing with strong eagerness in the mind that it is chasing after the objects of
its affection. One can still enjoy relationships, occupations, and possessions while on The
Path to Enlightenment and once Enlightened. But if the mind is chasing after sensual
desires through craving/desire/attachment/wants/expectations etc. then it will cause itself
to experience discontentedness.
The unEnlightened mind will oftentimes remedy boredom or loneliness with chasing after
pleasant feelings. It also tends to chase pleasant feelings anytime it experiences painful
feelings. Existing in the world and enjoying life activities is not the problem. The problem
is the mind chases after the objects of its affection, obsessing over what it wants, and if it
does not acquire the objects of its affection will then experience painful feelings or
feelings that are neither painful-nor-pleasant. The mind does not realize that permanent
peacefulness and joy cannot be found in chasing after impermanent objects. This is the
unEnlightened mind’s ignorance/delusion/unknowing of true reality keeping it trapped in
the unEnlightened state.
The unEnlightened mind will oftentimes attempt to control people and situations in the
world thinking that is going to remedy the discontent mind, but it never does. Instead, the
true problem lies in the defilement of craving/desire/attachment where the mind is longing
for excitement and pleasures in the world.
Training the mind to be peaceful, calm, serene, and content with joy permanently is to
train the mind to be “satisfied with what is”. The mind cannot permanently experience
heightened excited experiences and if the mind longs for excited feelings in the world,
then at some point it is going to crash into sadness, anger, or worse.
Training the mind to “let go” of pursuing excitement in the world which would condition
the mind to only experience happiness, excitement, and elation based on some
impermanent condition, means that as excitement arises, a wise Practitioner will cut it off
and let it go so that the mind can be inwardly peaceful, calm, serene, and content with joy
no longer basing its internal feelings on impermanent conditions. This will develop “non-
excitement in the entire world”.
Additionally, some Practitioners will oftentimes be holding on to the world so tightly that
their craving/desire/attachment to the world itself causes discontentedness. The mind
can worry about all the problems in the world seeing so much harm being caused by
human beings. If the mind has craving/desire/attachment for things to happen a certain
way in the world and those things are not happening the way the mind “wants”, then it
will cause itself to be discontent.
Instead, the mind can have loving-kindness and compassion for “all beings” in the world
not wanting, expecting, or desiring for things to be a certain way, but coming to realize
that each individual is making their own decisions and it is impossible for you to control
those decisions. All you can do is train the mind to be unaffected by others’ intentions,
speech, actions, and livelihoods. Have compassion that others are lacking the wisdom,
moral conduct, and mental discipline to learn, reflect, and practice these Teachings to
experience the results of an Enlightened mind that is peaceful, calm, serene, and content
with joy - permanently.
146


A worried mind sees the problems and is discontent.
A concerned mind sees the solutions to the problems and is content.
The solution to the world’s problems is for everyone to learn, reflect, and practice these
Teachings. But when or if an individual chooses to do that is their own choice. If a
Practitioner craves/desires/attaches/wants/expects this to happen when they want it and
how they want it, it will never happen in that way and, thus, the mind is attached to a
certain outcome and will cause itself to be discontent. The mind is not liberated
experiencing freedom. Instead, it is burdened by the craving that is causing the painful
feelings from seeing all the harm in the world wanting things to be different but lacking the
ability to truly implement any change for everyone in the world. All you can do is focus on
your own learning, reflecting, and practice of these Teachings allowing each individual to
make their own decisions and experience the results therein. That is their Kamma - the
results of their decisions.
As long as the mind is attached to what the world is or is not doing, the mind is not
liberated experiencing freedom. Instead, it is trapped in this Cycle of Rebirth continuously
experiencing untold amount of discontentedness because things are not occurring in the
way the mind “wants”. Let go….the world will be fine. Seek your own liberation of mind
by practicing “non-excitement in the entire world” training the mind to “let go” of the
world.
Cultivate and practice loving-kindness and compassion for “all beings” in the entire world.
Loving-kindness: is active goodwill towards all beings without judgment. A genuine
interest in seeing all beings be well.
Compassion: is concern for the misfortunes of others.
4.) Impermanence in all conditioned objects: Understanding The Universal Truth of
Impermanence in all conditioned objects is a fundamental and core Teaching required to
get started on The Path to Enlightenment and to make any sort of progress in the
direction of Enlightenment.
This Teaching can be found in the chapter “The Four Noble Truths: Establishing Right
View” (Chapter 4) in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) of this same book series. Please see the content for learning,
reflecting, and practicing this Teaching in that book.
5.) Perception of death: Please see the book “Walking The Path with The Buddha”
(Volume 2 - Chapter 34) to understand the development of the perception of death.
If these five aspects of the mind are retained, along with a well developed practice of The
Eight Fold Path through seeking guidance with a Teacher, a Practitioner can be predicted
to attain Enlightenment in this life. Through cultivation of the entire Path to Enlightenment,
a mind can be trained to experience liberation.
147


Chapter 36
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).
148


Chapter 37
With The Elimination of Excitement Comes The
Complete Destruction of Discontentedness
Punna, there are 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, excitement is eliminated in him. With the elimination of excitement,
Punna, there is the elimination of discontentedness, I say.
There are, Punna, 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, excitement is eliminated in him.
With the elimination of excitement, Punna, there is the elimination of
discontentedness, I say.
(Reference: SN 35.88)


In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that
the conditioned pleasant feelings are just as much of a problem as the painful feelings
and the feelings that are netter painful-nor-pleasant.
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).
150


Chapter 38
Liberation of The Destruction of Craving
On seeing a form with the eye, he does not crave after it if it is pleasing; he is
not averse to it if it is unpleasing. He resides with mindfulness of the body
established, with an immeasurable mind, and he understands as it actually is
the liberation of mind and liberation by wisdom wherein those evil
unwholesome states are eliminated without remainder.
Having thus abandoned favoring and opposing, whatever feeling he feels,
whether pleasant or painful or neither painful-nor-pleasant, he does not seek
excitement in that feeling, welcome it, or remain holding to it. As he does not
do so, excitement in feelings is eliminated in him.
With the elimination of his excitement comes elimination of clinging; with the
elimination of clinging, elimination of existence; with the elimination of
existence, elimination of birth; with the elimination of birth, aging-and-death,
sorrow, grief, pain, displeasure and despair is eliminated. Such is the
elimination of this whole mass of discontentedness.
On hearing a sound with the ear… On smelling an odor with the nose… On
tasting a flavor with the tongue… On touching a physical object with the
body… On recognizing a mental object with the mind, he does not crave
after it if it is pleasing; he does not become averse to it if it is unpleasing.
With the elimination of his excitement comes elimination of clinging; with the
elimination of clinging, elimination of existence; with the elimination of
existence, elimination of birth; with the elimination of birth, aging-and-death,
sorrow, grief, pain, displeasure, and despair is eliminated. Such is the
elimination of this whole mass of discontentedness.
Monks, remember this [discourse] of mine briefly as liberation of the
destruction of craving.
(Reference: MN 38)


In this Teaching from Gotama Buddha, he shares “liberation of the destruction of craving”.
Craving/desire/attachment/wants/expectations/grasping/holding/clinging are words that
we use which relate to the mind’s mental longing with a strong eagerness - the cause of
discontentedness.
A primary goal of this Path to Enlightenment is to eliminate mental longing with a strong
eagerness (craving/desire/attachment/wants/expectations/grasping/holding/clinging) from
the mind in order to eliminate discontent feelings allowing the mind to reside peaceful,
calm, serene, and content with joy permanently - the Enlightened mind.
As long as the mind still has mental longing with a strong eagerness, it will experience
pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant -
discontentedness.
Craving through The Six Sense Bases, the mind is discontent but if the mind “does not
crave after it if it is pleasing” seeking pleasant feelings and is not “averse to it if it is
unpleasing” the mind can work towards liberation through eliminating, extinguishing,
eradicating, and the complete destruction of craving.
In The Buddha’s Teachings on Dependent Origination, The Buddha explains how a being
comes into existence and birth experiencing “this whole mass of discontentedness”.
Dependent Origination is shared in detail in Chapter 14 of the book “The First Stage of
Enlightenment (Stream-Enterer)” (Volume 5) where you can learn this important Teaching.
Here in this Teaching, Gotama Buddha is pointing to a portion of his Teachings on
Dependent Origination explaining that when one eliminates feelings that craving does not
come to be….then, “with the elimination of his excitement comes elimination of clinging;
with the elimination of clinging, elimination of existence; with the elimination of existence,
elimination of birth; with the elimination of birth, aging-and-death, sorrow, pain, grief,
displeasure and despair is eliminated. Such is the elimination of this whole mass of
discontentedness”.
This is a portion of his Teachings on Dependent Origination explaining the unraveling or
destruction of birth, aging-and-death, through the elimination of craving which ultimately
eliminates discontentedness where the mind is liberated, has attained Enlightenment, and
there is no longer any rebirth.
There were four (4) observations that Gotama Buddha saw that led him to be motivated
towards understanding the solutions to sickness, aging, and death. He also observed a
roaming Ascetic where he ultimately decided to leave the royal palace and embark on a
journey to understand the problems faced by human beings.
He discovered the truth through his independent journey to Enlightenment and shared
these Teachings through dedicating the last 45 years of his life to guiding beings who
chose to learn, reflect, and practice The Teachings to attain the results of a liberated
mind.
The Buddha solved the problem of the discontent mind figuring out exactly why the mind
is discontent and the solutions to remedy the discontent mind. In solving the discontent
mind, the solution that he also came to understand is sickness, aging, and death is
caused by birth. If we are not born, we will not experience sickness, aging, and death. He
152


observed The Cycle of Rebirth and how beings are trapped in a cycle of continuous
wandering hindered by ignorance (unknowing of true reality).
It is only when we understand what we do not understand through acquiring wisdom in
these Teachings that the mind can come to deeply understand the problems of the
human mind through The Natural Laws of Existence, then skillfully implement the
solutions as a prescription to the discontent mind. In applying The Teachings through
dedicated training, the mind is liberated through the destruction of craving to eliminate
discontentedness in the mind and at the same time, having eliminated craving the fuel
that leads to rebirth, a being is no longer reborn into a new existence, thus, eliminating
birth into a new existence.
A Practitioner who has attained Enlightenment has solved the discontent mind but has
also solved the more significant problem that each being is facing in that one will no
longer need to roam and wander through the five (5) realms of existence continuing to
experience discontentedness and the misery therein.
Instead, the mind can experience complete peacefulness through the elimination of
craving that leads to the elimination of discontentedness. An Enlightened being will no
longer experience sickness, aging, and death also referred to as “The Deathless”. All
“sorrow, grief, pain, displeasure, and despair is eliminated” and one can enjoy the
remaining time of their last existence without any discontentedness and understand there
will be no more rebirth to experience discontentedness ever again.
To accomplish this goal, one needs to learn, reflect, and practice The Teachings to
acquire wisdom. The mind is liberated through wisdom.
153


Chapter 39
The Carrier of The Burden
Monks, I will teach you the burden, the carrier of the burden, the taking up of
the burden. Listen to that ....
And what, Monks, is the burden?
It should be said: The Five Aggregates subject to clinging.
What five?
The form aggregate subject to clinging,
The feeling aggregate subject to clinging,
The perception aggregate subject to clinging,
The volitional formations (choices/decisions) aggregate subject to clinging,
The consciousness aggregate subject to clinging.
This is called the burden.
And what, Monks, is the carrier of the burden?
It should be said: the person, this Venerable One of such a name and clan.
This is called the carrier of the burden.
And what, Monks, is the taking up of the burden?
It is this craving that leads to renewed existence, accompanied by
excitement and desire, seeking excitement here and there; that is, craving for
sensual pleasures, craving for existence, craving for extermination.
This is called the taking up of the burden.
(Reference: SN 22.22)


154

In this Teaching from Gotama Buddha, he shares The Five Aggregates of form, feeling,
perception, volitional formations (choices/decisions), and consciousness (the mind). When
a human being comes into existence, it is the coming together of The Five Aggregates
(i.e. elements or collections) that identifies a human being as a human being.
There is physical “form”, “feelings”, “perceptions”, “volitional formations”, and
“consciousness” (the mind) that makes a human being a human being - there is a
physical body and a mind. It is a burden to carry The Five Aggregates in existence as a
human being and it is “craving that leads to renewed existence”.
Not only does craving cause discontentedness, but it is also the cause of rebirth. Through
training the mind to eliminate craving/desire/attachment then the mind will eliminate
discontentedness and with the elimination of craving there is no more rebirth.
Craving is the fuel that causes a new existence, but it is ignorance (unknowing of true
reality) that keeps the mind trapped in The Cycle of Rebirth and wisdom that transforms
the mind to eliminate ignorance. Learning, reflecting, and practicing these Teachings one
independently verifies the truth in The Teachings to acquire wisdom.
The being has “laid down the burden” of carrying The Five Aggregates through wisdom
by deeply understanding the problem, the cause of the problem, the solution to the
problem, and the path leading to the complete solution of the problem as described in
The Four Noble Truths.
The Four Noble Truths along with all the other Teachings of The Buddha develop into a
mind with deep wisdom eradicating ignorance (unknowing of true reality) for a Practitioner
to entirely understand the problems and the solutions to those problems on The Path to
Enlightenment described as The Natural Laws of Existence.
155


Chapter 40
Elimination of Craving is 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.
157


Chapter 41
Not Understanding and Not Penetrating
The Four Noble Truths
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 that you and I have roamed and wandered through
this long course of The Cycle of Rebirth.
It is because of not understanding and not penetrating the noble truth of the
cause of discontentedness that you and I have roamed and wandered
through this long course of The Cycle of Rebirth.
It is because of not understanding and not penetrating the noble truth of the
elimination of discontentedness that you and I have roamed and wandered
through this long course of The Cycle of Rebirth.
It is because of not understanding and not penetrating 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.
(Reference: SN 56.21)


In this Teaching from Gotama Buddha, he shares the importance of learning, reflecting,
and practicing The Four Noble Truths as due to the lack of wisdom of this Teaching, a
being will continue to “roam and wander through this long course of The Cycle of
Rebirth”.
It is not just that one needs the intellectual learning of The Four Noble Truths but
reflection to understand the truths then moving The Teachings into practice fully
establishing “Right View”. It is only when one practices The Teachings that the condition
of the mind is improved.
While some may value memorization and recitation of scriptures or text, a Practitioner
would need to not only learn intellectually, but also ensure the mind is deeply practicing
The Teachings through a well developed life practice while seeking guidance from a
Teacher. One will need to “penetrate” The Four Noble Truths.
159


Today, we do not need to memorize or recite texts as that content is captured in a way to
reference it at any time. A Practitioner needs to “understand and penetrate” the meaning
of The Teachings so that they can practice The Teachings to improve the condition of the
mind.
As one learns, reflects, and practices The Teachings, the condition of one’s mind and life
gradually improve. There is nothing in these Teachings that one should believe.
In order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to
receive guidance. One would not be able to only read a book and attain the results of an
Enlightened mind.
Nothing in Gotama Buddha's Teachings is based on belief. 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.
This new found wisdom "gradually" improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through learning and practicing Gotama Buddha's Teachings with guidance, the mind
becomes Enlightened in that you can observe the improvement in the condition of the
mind as you eliminate all discontent feelings where the mind can reside peaceful, calm,
serene, and content with joy - permanently. You are not believing The Teachings wishing
for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without Teachers.
These are some of the criteria that make a Buddha a Buddha, is that they discover The
Teachings on their own attaining Enlightenment without help from a Teacher, shares their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to Enlightenment.
160


Chapter 42
The Mind Has Attained The End of Craving
Through the round of many births I roamed
without reward,
without rest,
seeking the house-builder.
Painful is birth
again & again.
House-builder, you’re seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling,
the mind has attained to the end of craving.
(Reference: DHP 153-154)
161


In this Teaching from Gotama Buddha, he shares just a little bit of his own experience in
The Cycle of Rebirth prior to the attainment of Enlightenment.
He was reborn though constant rounds of rebirth.
As the mind awakens, one might come to observe their past lives. Not all Enlightened
beings have this experience but for some Practitioners, it does occur.
At this point in time, you have memory and can recall events, situations, and relationships
that have transpired within your current existence - your current life. However, you have
had several lives prior to this life that you may not currently recall and cannot remember.
Those prior existences may not be part of your current available memories.
As the mind wakes up, closer and closer to Enlightenment, the mind may have memories
of previous lives. The process of Enlightenment will allow you to attain a higher and
Higher Consciousness, which allows you to see more of your current life and past lives.
As you ascend to a higher place, you can see more of the bigger picture.
Just like if you were in a village or city, you can only see and experience what is in that
village or city. But if you relocated to a higher location on a nearby mountain top, you
would be able to see all the other villages from this higher vantage point and how all these
villages interconnect from one to the other.
Attaining a Higher Consciousness will have the same effect as being on top of the
mountain.
As you attain a Higher Consciousness, you will see more of your existing life and how to
create a smooth and peaceful existence within this life. You may also observe previous
births in the other realms, including previous births in the human realm.
To obtain rebirth in the human realm, you would have needed to generate significant
amounts of wholesome, or good, Kamma in your previous births.
Seeing past lives, is not necessarily important because they are in the past and have no
significance on your attaining Enlightenment in this life. Discovering past lives is
interesting but will not help you to attain Enlightenment in this life. Only what you do in
this life will contribute to Enlightenment in this life. Nothing from past lives and nothing in
the past from this life matters - it’s in the past and does not affect your ability to attain
Enlightenment in this life.
Being born into the human realm means there have most likely already been countless
previous births within all five (5) realms. A certain number of rebirths into the human realm
occur from the heavenly realm. The vast majority of all rebirths occur out of the animal
realm into the human realm.
If you are new to these Teachings, I suggest that you set aside The Teachings on The
Cycle of Rebirth until you have a well established practice of The Three Universal Truths,
The Four Noble Truths, The Eight Fold Path to include a well developed meditation
practice, and The Five Precepts. These are the core and central Teachings that a
Practitioner will need to learn, reflect on, and practice to start observing improvement to
the condition of one’s mind and life.
162


In regards to The Cycle of Rebirth, what happened in the past is in the past - we can’t
change that. What may or may not happen in the future, has not happened yet so there is
no need to worry about the future. The challenges that you are experiencing in this
present moment and this present life is a discontent mind. A Practitioner needs to deeply
investigate the core Teachings implementing them into a well developed life practice to
train the mind. It is through gradual training and gradual practice that there is gradual
progress on The Path to Enlightenment.
Understanding The Cycle of Rebirth early in practice can be a distraction that takes one
away from truly discovering the life changing Teachings offered by The Buddha. I suggest,
if new to these Teachings, that you focus on the book “Developing a Life Practice: The
Path That Leads to Enlightenment” (Volume 1) with the guidance of a Teacher.
It is through dedicated and determined diligence to developing and practicing these
Teachings with guidance that one will come to experience the results.
In addition to acquiring a peaceful mind as the mind becomes more and more
Enlightened, there will no longer be any rebirth. One will no longer “build a house again”
as one will have laid down the burden and no longer accumulate The Five Aggregates.
The “house-builder, you're seen” as through wisdom it is that one understands The Cycle
of Rebirth and how continuous rebirth occurs. Through attaining Enlightenment “you will
not build a house again” as one has escaped The Cycle of Rebirth and there is no more
existence as birth has been eliminated. There will be no more sickness, aging, death,
sorrow, grief, pain, displeasure, and despair because it is all eliminated - once and for all.
163


Chapter 43
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.
164


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.
165


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.
166


Chapter 44
The Perfectly Enlightened One’s Complexion is
No Longer Pure and Bright
The Limbs Are All Flaccid and Wrinkled
(Then the Venerable Ānanda approached The Perfectly Enlightened One.
Having approached and paid homage (respect), while massaging The
Perfectly Enlightened One’s limbs, he said to him:)
‘It is wonderful, Venerable Sir! It is amazing, Venerable Sir! The Perfectly
Enlightened One’s complexion is no longer pure and bright, his limbs are all
flaccid (soft and hanging loosely) and wrinkled, his body is stooped, and
some alteration is seen in his sense bases-in the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base.’
So it is, Ānanda! In youth one is subject to aging; In health one is subject to
illness; while alive one is subject to death. The complexion is no longer pure
and bright, the limbs are all flaccid and wrinkled, the body is stooped, and
some alteration is seen in the sense bases — in the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base.
This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
Fie on you, wretched aging,
Aging which makes beauty fade!
So much has the charming puppet,
Been crushed beneath advancing age.
One who might live a hundred years
Also has death as destination.
Death spares none along the way
But comes crushing everything.
(Reference: SN 48.41)


In this Teaching from Gotama Buddha, he shares the dissatisfaction that one might
express regarding the aging process. One who is unaware and unaccepting of
impermanence might think negatively of the aging process rather than just see it for what
it is - impermanence.
Oftentimes beings might attempt to “hold on” to youth and their youthful appearance.
This can cause much discontentedness in one’s own mind through constant attempts at
beautification of the body craving youthfulness.
There have been many people who have failed to resist the pressure and temptation of
craving/desiring a youthful appearance to only meet with complicated surgeries and
procedures that later result in devastation and despair.
It is only when the mind understands and accepts impermanence that one gains comfort
in allowing the mind to be content with the aging of the physical body. While one needs to
maintain the physical body’s health, maintaining a youthful appearance is subject to
impermanence and a craving for youthfulness will only result in discontentedness of mind.
Sickness, aging, and death “spares none along the way”. It will come “crushing
everything” and if the mind is unknowing of this reality, it will become discontent as the
body ages and experiences decline.
Gotama Buddha is not discontent in his sharing of this Teaching but instead, reflecting
and sharing words that one might understand to know that even him a Fully Perfectly
Enlightened Buddha is subject to sickness, aging, and death. As long as we are in the
human condition, we will experience sickness, aging, and death.
Discontentedness is optional and we can choose to eliminate sorrow, grief, pain,
displeasure, and despair. Through eliminating discontentedness to attain Enlightenment
we also eliminate sickness, aging, and death.
Observe how in this Teaching from The Buddha that he describes the aging body and the
“alteration is seen in the sense bases”. He describes the fading away of highly developed
or a sharp use of the eyes, ears, nose, tongue, and body. Meaning these sense bases are
in decline as he aged.
However, notice that he did not mention the decline of the mind. His mind was highly
developed and sharp as having attained Enlightenment there is focus, concentration,
deep memory, and clarity of thought. While an unEnlightened being ages, they will
experience the same decline of the eyes, ears, nose, tongue, and body. They will also
experience the decline of the mind.
But having attained Enlightenment, an Enlightened being does not experience the decline
of the mind as the physical body ages. The body and the mind are two separate entities
and the declining of one does not necessarily require the declining of another.
168


So, with the common knowledge of decline of the mind often associated with aging, you
can understand the wisdom that this only applies to the unEnlightened mind. Through
cultivation of the mind to Enlightenment as one’s body ages, the mind remains highly
developed and sharp with peacefulness, calmness, serenity, and contentedness with joy
permanently. The focus, concentration, memory, and clarity of thought of the Enlightened
mind does not decline with age. This is yet another reason and beneficial outcome of
pursuing and attaining Enlightenment in this very life.
169


Chapter 45
The Tathāgata’s Final Passing
Monks, for this reason those matters which I have discovered and
proclaimed should be thoroughly learnt by you, practiced, developed and
cultivated, so that this holy life may endure for a long time, that it may be for
the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly
beings and humans.
And what are those matters…?
They are: The Four Foundations of Mindfulness, the four Right Efforts, the
four bases of mental power, the five spiritual faculties, the five mental
powers, The Seven Factors of Enlightenment, The Noble Eight Fold Path.
And now, Monks, I declare to you - all conditioned things are of a nature to
decay, strive on untiringly. The Tathāgata’s final passing will not be long
delayed. Three months from now The Tathāgata will take his Final Nibbāna
(Final Enlightenment).
Ripe I am in years. My life-span’s determined
Now I go from you, having made myself my refuge.
Monks, be untiring, mindful, disciplined,
Guarding your minds with well-collected thought.
He who, tirelessly, keeps to the guidance and Teachings,
Leaving birth behind, will put an end to sorrow and despair.
(Reference: DN 16)